Concerning Ancient Religious Ceremonies.

No Na Oihana Kahuna Kahiko.

Na Kamakau o Kaawaloa.

Relating to the Development of the Royal Child in its Mother’s Womb.

NO KA HOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE.

The mother being faint from unpleasant sensations, and groaning at the time, withoutappetite for food, they (the attendants) sought to ascertain her cravings. Then certainwomen came to her and asked, “What sort of illness have you that you hide yourself?”She said to them, “I do not know; (I am) simply languid.” The women then said to her,“Let’s see; we will examine you.” She took off her garment and they examined her bodywhile one of the women took hold of and felt of her breasts, which, on releasing thehand, they observed the contraction of the nipples of her breasts, and exclaimed,“You probably have a child; you are likely pregnant with one; tell us.” One of thewomen said that she was simply bloated; there was no child. Another woman, however,persisted, “You are pregnant.” They each asked her, “How many months since you lastmenstruated?” “Two, since my menses period has passed.” One of the women asked her,“What do you crave to eat?” “There is nothing that I long for. I try hard to eat.”

Kaahe iho la kona makuahine i ka iloli mai nu iho la ia ia manawa, ono ole ae la kanaai, a me kana ia, imi iho la kana mea ono. Alaila hele mai la kekahi poe wahine iona la, i aku la: “Heaha ke ano o kou mai e nalo nei oe?” Hai aku la ia ia lakou: “Heaha la, he luhi wale mai no.” I aku la ua poe wahine la ia ia: “I nana oe, e nanaaku makou ia oe.” Wehe ae la kela i kona kapa, nana aku la lakou ia ia i kona kino,apo aku la kekahi wahine o lakou i kona waiu, a haalele aku la kona lima i kona waiunana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona waiu, koho aku la lakouia ia: “He keiki paha kau, ua hapai paha oe, e ae paha,” i ae la kekahi wahine o lakou,aka he hookio aole hoi he keiki; paakiki ae la kekahi wahine, “ua hapai oe.” Ninaupakahi aku la ia ia: “Ahia la malama ou i noho ia aohe kahe?” “Alua ae nei ua halaae nei ko’u mau po kahe.” I aku la kekahi wahine ia ia: “Heaha kau mea ono?” Olelomai la kela ia lakou: “Aole loa a’u mea ono, he hooikaika wale no i ka ai.”

On the third or the fourth month her pregnancy became more evident, and she realizedthe truth of what the women had told her. And when it was certain that she was insuch a condition she was placed under careful restrictions; she was restrained fromeating food from any and every one if offered her. She must not eat fish salted byothers; she must not eat white fish, the aku, the opelu, or the mullet. She must not eat a brown-colored dog; she must not gird herself witha glittering skirt (pa-u). She was not to wear old garments; she was not to dwell in an old house; that wasstrictly forbidden. Such was the manner of the teachings of the false deities.

A hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana keiki, hoapono ihola ia i ua poe wahine la i olelo mai ai ia ia. Alaila oia ike aku ua hapai a hoonohoia’ela oia iloko o ka palama; kapu loa aku la ua wahine la aole ia e ai i ka ai a haike haawi aku ia ia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia eai i ka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio ii, aoleia e kakua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko, aole ia e noho i kahale kahiko, he kapu loa ia, o ke ano keia ou ua mau akua wahahee nei.

The child was thus carefully safeguarded lest the people and the chiefs sought tokill it in its mother’s womb. A man of evil designs, if seen around such places, wouldbe taken before the king who commanded him to be killed. Such a place was strictlytabooed. No woman nor man of evil intentions was to traverse there, because they hadgreat faith in the teachings of the false deities, and that was why a woman with achild in her womb was kept strictly guarded.

I malamaia no ke keiki no ka manao nui o na kanaka a me na ’lii e make ua keiki lailoko o ka opu o kona makuahine, hele aku la ke kanaka ai mea inoino malaila, ikeia ’e la ia i na kanaka, alakai ia aku la ia i ke alii la, puea iho la ia e make;he kapu loa no ia wahi, aole e hele malaila kekahi wahine ai mea inoino, aole e hikiaku kekahi kanaka ai mea inoino malaila; no ka mea ua paulele lakou i ka manao nuii ua mau akua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana keikiiloko o kona opu.

The people firmly believed that the child would be killed because of the anger ofthe false deities; they believed that the child would be killed in its mother’s womb,because of the anger of the said wooden idols, and the feather idols, the lizard andpoison deities, the gods of the night and the fire (Hiiaka’s gods.) All these werewhat the people faithfully worshiped, being completely deceived in their mind.

I ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau akua wahaheenei, he manao io no ko lakou e make ke keiki iloko o ka opu i ka huhu mai o ua mauakua laau nei a me na akua hulumanu, a me na akua moo, a me na akua kalaipahoa a mena akua kapo, a me na akua Hiiaka, o keia mau mea a pau ka ka poe kanaka i hoomanaaku ai i ua mau akua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wahaheemaloko o lakou.

In consideration of these things the people of all the land praised its (the child’s)name, the father commanding the people to “dance in honor of my child, all ye menand all ye chiefs.” Thus the various dances were performed; such as the laau, pahu, [[4]]puniu, pailani, pahua, apiki, alaapapa[1] with great rejoicings; and name songs in honor of the child were composed and givento bards who went from place to place singing them, so that the people throughoutthe land might know them. All of the people greatly rejoiced, and whoever did notjoin therein was condemned and was termed a know-nothing.[2]

A mahope iho o ia mau mea, hiilani aku la na kanaka o ka honua nei a pau i kona inoa,i ae la kona makuakane i na kanaka “E hula mai oukou i kuu keiki, e na kanaka a pauloa, a me na ’lii a pau;” a hula iho la ka hula ka laau, a me ka hula pahu, a me [[5]]ka hula puniu, a me ka hula pailani, a me ka hula pahua, a me ka hula apiki, a meka hula alaapapa, a me ke olioli lea nui loa. Alaila haku iho la na mele, he inoano ua keiki la. A holo ae la na mele, alaila haawi aku la i na kanaka akamai i keoli, a na lakou e lawe hele ka inoa o ua keiki la ma kau hale i kaulana ai i ka wahao na kanaka, laha aku la ia mau mea a pau loa i kela wahi keia wahi. Hiilani nui loaae la lakou a pau loa, o ka mea hiilani ole aku, au hoohewa ia oia, he waha pala konainoa.

After all these things when the time of birth nears the inaina[3] is discharged, that which envelopes the child, a sign of the child’s coming forth.Then the high priests with the feather god come forward, all praying to a false deity.The drums are beaten, and prayers at intervals are offered from a separate place,in honor of the child.

A mahope iho o keia mau mea a pau, puni ae la ka malama hemo mai la ka inaina he meaia e pili ana me ke keiki, he hoailona no kona puka ana mai iwaho, hele mai la nakahuna nui a me ke akua hulumanu, pule aku la lakou i ke akua wahahee, a kani ihola ka pahu, pule mai la ka pule liilii ma kahi e, e hoomana mai ana i ua keiki la.

As the child approaches the birth, the mother laboring for a day, or perhaps for twodays, the incantations become general. Great reverence was shown these false gods,and those having pebble gods,[4] or shark gods, or unihipili’s[5] (ancestral gods), or fire (Pele) gods worshiping them accordingly; and those whoentreated for a position presented their petitions, and so did those of sincere[6] prayers. If an ordinary man and an ordinary woman came with their false deities (images)held above them, prophesying before the chiefs and the people, falsely claiming thatthey were possessed,[7] because of the spirit of prophecy resting upon them; thus they declared before thechiefs and all the people, saying: “Your child is born; your wife will not die”, peopleat a distance would inquire, “What did they say?” Those who heard them plainly toldthe others that the gods who were in possession of those two told the king that hiswife would not die.

Alaila hookohi mai la i hemo mai, a po poakahi paha, a poalua paha, nui loa mai laka hoomana ana a ua akua Opea ’la, o ka mea akua iliili ua hoomana ia, o ka mea akuamano ua hoomana ia, o ka mea akua unihipili ua hoomana ia, o ka mea akua Pele ua hoomanaia, o ka mea pule kulana ua hoomana ia i kana pule, a o ka mea pule palo ua hoomanaia i kana pule, a o kekahi kanaka maoli no, a me kekahi wahine maoli no, ua hele mailaua me ko laua mau akua wahahee iluna iho o laua, e wanana aku imua o na ’lii a ona kanaka, ua uluhia laua e ka eepa wahahee iluna o laua, hoike aku la laua i ka lauamau wanana imua o na ’lii a me na kanaka a pau loa. I aku la, “Ua hanau ko keiki,aole e make ko wahine.” Ninau mai la na kanaka ma kahi e aku, “pehea ka olelo anaa ku a noho?” Hai aku la ka poe i lohe maopopo i lohe lakou ua i ae la na akua ilunao laua, “aole e make ko wahine,” pela ka olelo ana aku a ua mau akua la, i ke alii.

The high priest told the king saying, “Do not listen to the talk of the lesser gods;listen to my word, which is this: from the time of your poverty until you became wealthythese gods did not come to talk to you; they did not come in bygone times when wewere poor. But when we have become prosperous they come hither to talk to you. Donot listen to them; just hearken unto my words and offer a pig in the temple to yourmale deity, and a girdle to your female deity.”

Olelo ae la ke kahuna nui i ke alii, i aku la: “E, mai hoolohe aku oe i ka olelo maia na akua liilii, e hoolohe mai oe i ka’u olelo, o kuu olelo keia ia oe, mai ko wailihune mai, a waiwai a’e nei oe, a, hele mai nei keia mau akua e olelo mai ia oe,aole i olelo kahiko mai keia mau akua i ko kaua manawa waiwai ole, a waiwai ae neikaua, hele mai nei lakou io kaua nei e olelo mai ai ia oe, mai hoolohe aku oe malaila,e hoolohe mai no oe i ka’u olelo aku ia oe, e haawi ae oe i puaa imua o ka heiau nako akua kane a i malo hoi i ko akua wahine.”

The pig was taken by the priest and offered to the deity with the prayer, “Oh God,here is the pig; give thou health (life) to your offspring and your descendants.”Then the rain fell (in answer).[8] The people and the chiefs praised because of the propriety of sacrificing the pigto the deity. The same ceremonies were accorded the female deity when the travailwas over and the child was born, a great royal child, Wakea by name. [[6]]This was the royal procedure of ancient time, that when he was born he was taken beforethe deity in the presence of the priests. A priest waved the bambu with which theumbilical cord was to be cut, and then tied the umbilicus of the child with a string,and after a prayer severed the umbilicus. Blood flowed from the cut of the child,[9] whereat the priest declared, “This is a rich child.”

A lawe aku la ka puaa i ke akua, kaumaha aku la ke kahuna i ka puaa i ke akua: “Eke akua, eia ka puaa la e ola i ko pulapula, a me ko kukuoloa,” a haule iho la kaua. Hiilani ae la na kanaka a me na ’lii i ka maikai o ka hoomoe ana o ka puaa i keakua, pela no hoi ke akua wahine, a ili iho la ke kua koko, a hanau mai la ua keikila he keiki alii nui, o Wakea ka inoa, o ke kumu alii keia o Waloa; a puka mai laiwaho, kaawale ae la ia, lawe [[7]]ia aku la imua o ke alo o ke akua, a me ke alo o na kahuna, hoali ae la ke kahunai ka ohe e oki ai o ka piko. Hikii iho la ke kahuna i ke ako lau i ka piko o ua keikila, pule iho la ke kahuna a pau, o oki ke kahuna i ka piko, a moku ae la ka piko oua keiki la, a kahe mai la ke koko noloko mai o ka piko o ua keiki la, i ae la kekahuna: “He keiki waiwai keia.”

After the king and all the people heard this the king chose certain suitable personsto rear the young chief, close relatives of his mother, of royal descent. Then thechild was placed in strict seclusion—a most sacred place—so sacred that a person whoate pig or coconut, or any unclean or filthy food, or those whose garments were greasywith the oil of the coconut were not allowed there. The child was not to eat out ofany old vessel which formerly contained anything filthy; it was strictly forbidden.If a man ate pork he must die. If any woman in care of such child should eat offensivefood she should die. Thus were the chiefs and the people held in fear by the falsegods so that the child might live. As the infant was brought up and grew to childhood,the parents conferred together, the father saying to his wife, “Our child must becircumcised.” “Yes, if you think so,” she replied. Then the king said, “Some one gotell the priest and see what he has to say.” And when the priest arrived in the presenceof the king, he (the king) asked him: “What would you advise? Say something regardingthe circumcision of my child.” The priest replied, “Yes, circumcise him; he has grownso that he can slaughter a pig.[10]” (Lit., the pig is killed).

A lohe ae la ke alii a me na kanaka a pau loa, alaila wae iho la ke alii i mau kanakapono nana e hanai ua alii la, he mau kanaka io pono no kona makuakane, he iwikuamoo;alaila hahao ia ae la ua keiki nei iloko o kona palama, he wahi kapu loa ia, aolee hele aku ka mea ai puaa malaila, a me ka mea ai niu, a me ka mea ai mea inoino apau loa, a me ka pau hinuhinu i ka niu, aole hoi e ai ua keiki la i ka ipu kahikoi hahao ia i ka mea inoino, he mea kapu loa no ia, ina e ai kekahi kanaka i ka puaaina ua make ia, ina e ai kekahi wahine i ua keiki la i ai la ia i ka mea inoino emake no ia. Pela na ’lii a me na kanaka i makau ai i ua mau akua wahahee nei, i olamai ua keiki la, a hanai ia iho la ua keiki nei a nui ae la; alaila olelo iho la konamau makua i aku la ka makuakane i kana wahine: “E kahe paha ka ule o ke keiki a kaua,ae paha ina no ia oe.” Alaila i ae la ke alii, e hahai aku kekahi i ke kahuna, e olelomai i kana pono. A hiki mai la ke kahuna i ke alii la, ninau aku la ke alii ia ia:“Pehea la kau pono, e olelo mai oe i ke kahe o ka ule o kuu keiki.” I aku la ke kahuna:“Ae, e kahe, ua nui loa ia, ua make ka puaa.”

The priest afterward prepared for the services, first seeking the auguries of circumcisingthe child. He advised the king to procure a great number of dogs, of pigs and of fowls,to each of which the king complied. In the evening the priest prepared the bambu;the rains fell; and when the priest saw it raining, he spoke to the child, saying:“Listen, child; the night tells you that you will become a rich man. When you becomerich take care of me.”

A mahope iho hana iho la ke kahuna i ka oihana, imi iho la ia i kana ano e pono ai,o ke kahe ana o ka ule o ua keiki la. I aku la ke kahuna i ke alii: “I ilio a nuiloa.” Ae mai la ke alii, “a i puaa a nui loa, i moa a nui loa;” ae mai la ke alii. A po iho la hoomana iho lake kahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua kahuna la i ka ua ana,i aku la i ke keiki: “Auhea oe, e ke keiki, ke i mai nei ka po ia oe he kanaka waiwaioe mahope aku, a i waiwai oe e nana hoi oe ia’u.”

The next night the priest laid himself at the door-sill,[11] a custom of the priest’s on occasions of services rendered for royalty. The nextday the child was brought before the priest and in the presence of the deity. He (thechild) sat on a certain man who held him firmly. The priest stood up waving the bambu,and offered the deity a prayer, saying: “O God, look down upon your offspring, whosenight auguries are auspicious.” After that the priest sat down and continued in supplicationto the god.

A po hou iho la hoomoe iho la ke kahuna i ka po i ka lapauila kona inoa, ke ano no ia na ke kahuna, he oihana no ko ke alii hana ana. A ao ae la,hiki ae la ka la lawe ia mai la ua keiki nei imua o ke alo o ke kahuna a me ke aloo ke akua, a noho iho la ia iluna o kekahi kanaka, a paa ia iho la ia, a ku ae lake kahuna iluna, hoali ae la ke kahuna i ke ohe, kaumaha aku la i ke akua, i aku la:“E ke akua, e nana mai oe i ko pulapula, i mea nana i hai ko po;” a mahope iho nohoiho la ke kahuna ilalo pule aku la i ke akua.

After the prayer had ended a certain man circumcised the child, whereupon the lightningsflashed, thunder roared, and the rains fell, the priest exclaiming, “This child willbecome rich.” Then he said to the prince: “Say, listen; when you have become a king,I wish for a division (or district) of land.” After these things—performing the greatservice to the prince—the priest solemnized the supplementary division of his prayer,in fulfillment of the duties of his office. The priest thus sought the good fortune[[8]]of the prince, and laid his hands upon him, after which the prince entered the sacredhouse called the temple of purification. (Kukoae),[12] then ate of the pig.

A pau ae la ka pule kahe iho la kekahi kanaka i ka ule o ua keiki la, a kui iho laka hekili, olapa mai ka uila, a haule iho la ka ua, kapa ae la ke kahuna: “E, he keikiwaiwai keia.” I aku la ke kahuna i ua keiki alii la: “E, i ku aku oe i ka moku, eai okana ko’u.” A pau ae la ia mau mea a mahope iho oihana nui iho la ua kahuna lai ke alii, a hana iho la i ka wawae o kana pule a me ka loina o kana pono a pau loa,a puuone iho la [[9]]ke kahuna i ke alii, a pau ae la ia, palima iho la ke kahuna i ke alii, a pau ae laia, a kapu iho la ke alii i ke kukoae, ka inoa o ka heiau, alaila ai iho la ke aliii ka puaa.

After all these things ended the king set out to cut wood and collect material forthatching a great temple, and March was the month in which the temple was to be dedicated.It might perhaps be consecrated in the month of April, or perhaps in the month ofMay. These were the three months designated from ancient time; the service could notbe performed in any other month. It rested with the king for the month of temple dedication.

A pau ae la ia a mahope iho la o ia mau mea, moku laau nui iho la ke alii i ka ohiako,he luakini i o Nana paha ka malama e kapu ai ua luakini nei, i o Welo paha ka malamae kapu ai ua luakini nei, aka i o Ikiki paha ka malama e kapu ai ua luakini nei, ona kukane keia ekolu mai ka wa kahiko mai, aole e pono i ka malama e ae. Aia no ika ke alii malama e makemake ai e kapu ka luakini.

When the time of the dedication arrived, the king held a consultation with all thepriests; first, the priest of the order of Ku; second, that of the order of Lono;third, he who precedes the king; fourth, the kualaea priest;[13] fifth, the priest of the ohia god (haku ohia); sixth, the priest of human sacrifice; seventh, the hono priest; eighth, the kahalaalaea[14] priest and the priest of kahaleopapa (House of Papa), to whom was given the power to release the temple restrictions.

A hiki ae la i ka wa e kapu ai ua luakini la ahaolelo iho la ke alii me ka poe kahunaa pau, o ke kahuna mookuakahi, a o ke kahuna moolonoalua, a o ke kahuna helehonuaakolu, a o ke kahuna kualaea ana, a o ke kahuna hakuohia alima, a o ke kahuna kakapauluaaono, a o ke kahuna hono ahiku, a o ke kahuna kahalaalaea awalu, a o ke kahuna iaia ka hale o Papa ia ia ka hoonoa ana o ua luakini nei.

After the king and the priest had come to a decision, and the day for the dedicationof the temple was near, the king spoke to the kahalaalaea priest, saying: “Be prepared to go into sanctity, with your ordinances and your methods,and if it is favorable let me know.” The kahalaalaea priest went into sanctity on the night of Kane,[15] preparing and praying throughout the night; and in the morning, the day of Lono, there stood the basin of colored earth, necessary for the priest’s duties; thesewere the essentials of the temple. And on the next day, that of Mauli, the king and a multitude of men came to hear the words of the kahalaalaea priest. The priest then performed the duties of his office. A certain man placedon his (the man’s) head a covering of ancient human hair, a custom of his ancestorswhich was transmitted to him, and a duty also belonging to the temple, the priestpraying meanwhile. The king reached the alaea image where the basin of colored earth stood before the priest, this being the deitywith a white covering to make its impressiveness as a god more effective.

A holo ae la ka olelo ana a ke alii a me ka poe kahuna, a kokoke aku la i ka wa ekapu ai ua luakini nei, i aku la ke alii i ke kahuna kahalaalaea: “E hoomakaukau oe,e kapu i kau hana a me kau loina a i pono e hai mai ia’u,” a i o Kane kapu iho lake kahuna kahalaalaea i ke ahiahi i o Kane, a hoomakaukau iho la ia i keia po, a puleaku la ia i keia po, a ao ae la i o Lono ku iho la ka ipuwai alaea, he oihana no nake kahuna, a o na wawae keia o ka luakini. A ao ae la i o Mauli hele aku la ke aliia me na kanaka a nui loa, e hoolohe i ka olelo a ke kahuna kahalaalaea i kakahiakai o Mauli, a hana mai la ua kahuna i kana oihana, pulou iho la kekahi kanaka i kalauoho ma kona poo, he lauoho no ka poe kahiko, a he loina no na kona mau kupuna,a he mea kauoha mai na lakou a he loina no ia no ka luakini, a pule iho la ke kahunai ka hiki ana aku a ke alii, i ke akua alaea, a ku iho la ka ipu wai alaea ma ke aloo ke kahuna, o ke akua ia a uwahi ia aku waho i ka mea keokeo, i akaka i kona akuaana.

After these things the man who had the covering of ancient hair stood up, while themultitude remained seated. This man stood up with sharpened spears, shaking them beforethe eyes of the people. He made the people shut their eyes, with the sharpened spears,not however piercing them. He looked with threatening eyes upon the people, terrorizingthem thus: “Take care, take care (hekue, hekue) or you will be struck by the spear of Pueo!” That was the way these people actedto make profit for themselves. After this the king commanded a tribute master: “Goyou and proclaim the coming of my god, and prepare its way. The landlord whose highwayis not prepared for my god shall be dismissed; but if the highway of my god be cleanhe shall not be dismissed. Tell them to clear well the highway of my god. Tell themto bring tributes unto my god; and if they do not pay tribute to my god I shall dismissthem. Thus shall you command them.” And the tribute master went forth from the king,proclaiming as he went unto the overseers of all the lands. And they heard the king’smessage unto them.[[10]]

A mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka papale o ka lauohoo ka poe kahiko, a noho ae la na kanaka a nui loa, a ku ae la kela iluna me na iheoioi, a hoolulu aku la imua o ke alo o na kanaka a hoopoipoi aku la ia i ka maka ona kanaka i ka ihe oioi aole nae i o aku ia lakou, a hoaa aku la i kona mau maka imuao na kanaka, a hooweliweli aku la ia penei: “Hekue, hekue, e ku auanei i ka ihe apueo;” pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia, auhau ae lake alii i ka lunaauhau, e hele oe e olelo aku i konohiki, e ia aku, e waele i ke alanuio kuu akua e hemo ia, aka i waele i ke alanui o kuu akua aole oia e hemo, e i akuoe, a waele a maikai ke alanui o kuu akua e olelo aku oe ia lakou: “E, e hookupu mailakou i kuu akua, aka i hookupu ole mai lakou i kuu akua, e pau lakou i ka hemo ia’u,pela oe e olelo aku ai ia lakou;” a hele aku la ua luna auhau nei mai ke alii akula, a olelo hele aku la i ke konohiki, o ka aina a pau loa, a lohe iho la lakou ika ke alii olelo ia lakou.[[11]]

Then the alaea god went forth with four flags preceding and four flags following him. A man reverentlypreceded the alaea god. No person, pig, nor dog should come in the front; no fires should be lighted,these things being strictly prohibited. When the alaea image arrived at the place for the pig services, the puaa-kukui,[16] (blocks of kukui wood with markings to resemble swine features for sacrifice), were prepared, andmarked with the red earth by the priest, who offered a prayer, after which the peoplecame bringing their tributes of pigs, foodstuffs, feathers and cloths, each land insuccessive order.

Alaila hele aku la ua akua alaea nei, eha lepa mamua, a eha hoi lepa mahope, a hoanoaku la kekahi kanaka mamua o ua akua alaea nei, aole e hele mai kekahi kanaka mamua,a me ka puaa, a me ka ilio, aole a mai ke ahi, he kapu loa no ia mau mea. A hiki akula ua akua alaea nei i ke ohi puaa, a hana iho la i ka puaa kukui a kakau iho la kekahuna i ka alaea iluna o ka puaa kukui, a pule iho la ke kahuna, a pau ae la ia anoa ae la ka pule, hele mai la na kanaka me ka puaa, me ka ai, me ka hulu, me ke kapa,a hookupu iho la lakou, pela no hoi ia aina aku a me ia aina aku a pau loa.

And in the evening of the 29th, the king and the priest secretly buried[17] the remains of certain things used in the service, a minor duty performed by thepriest in the temple. On the 30th, the priest sprinkled the sacred water, for thesanctification of the temple which was such that the king was restricted from eatingthe pig; he extended the restriction to the night of the 30th, and to all the chiefsand many people. The priests and chiefs in great numbers offered prayers and praisesbefore the wooden idols and the feather-gods. After the prayers the king offered pigsacrifice, calling upon the deities thus: “O Kunuiakea,[18] O Lononuiakea, O Kanenuiakea, O Kanaloanuiakea, my gods, come ye all; here is thepig, a live pig; let me be saved by you, my gods. Here is your pig, your banana andyour coconut; save all the chiefs and all the people. Listen to my beseeching untoyou all, my gods. Seek out a sinful man and sacrifice him. Keep a righteous man anduse him well. Bless my land and preserve the people.”

A ahiahi iho la i o Mauli, lupa haalele iho la ke alii a me ke kahuna, he loina liiliina ke kahuna no ka luakini, a i ae la i o Muku pi ae la ke kahuna i ka wai kapu aela, no ke kapu ana i ka luakini a me ke alii i ka puaa. A ahiahi iho la kapu iho lake alii i ke ahiahi i o Muku, a me na ’lii a pau loa, a me na kanaka a nui loa, apule aku la na kahuna he nui loa, a me na ’lii a nui loa, a hiilani aku la lakou imuai ke alo o ke akua laau, a me na akua hulumanu a nui loa, a mahope iho o ka pule anaa kaumaha aku la ke alii i ka puaa, a i aku la i ke akua: “E Kunuiakea, e Lononuiakea,e Kanenuiakea, e Kanaloanuiakea, e o’u mau akua a pau loa, haele nui mai oukou a pauloa, eia ka puaa la, he puaa ola e ola au ia oukou e ke akua, eia ko puaa, a me komaia a me ko niu, e hoola mai oe i na ’lii, a me na kanaka a pau loa, e o’u akua apau loa, e hoolohe mai oe i ka’u olelo aku ia oe, a e nana oe i ke kanaka hewa, moliaia ia e make ia, e malama oe i ke kanaka pono, e hana maikai oe ia ia, e aloha maioe i kuu aina, a e malama mai oe i ka makaainana.”

Thus the king worshiped the gods, and when it was night all the chiefs and the priestsof the feather-gods gathered themselves together and laid down to sleep. In the morningall the chiefs and the multitude came forth, the priests setting the people in orderin eight rows; then the idols were placed in a row. There were many of them, aboutforty or twice forty, of feather idols, and one human god, Kahoalii by name. He wentat the head of the feather-gods, and had no loin-cloth, going stark naked before theeyes of the people. He was not ashamed before the multitude.

Pela ke alii i hoomana ’ku i ke akua, a poeleele iho la, kauo iho la na ’lii a pau,a me na kahuna a me na akua hulumanu a pau, a moe iho la lakou i ka po, a ao ae lahele ae la ke alii a me na kanaka a nui loa, a me na ’lii a pau, a me na kahuna aoia wale, a hoonoho iho ke kahuna i na kanaka a nui loa, ewalu lalani kanaka, a uahoonoho maikai ia lakou e ke kahuna a like, alaila kukulu lalani ia a’e la ka poeakua a he nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a hookahiakua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua hulumanu, e hele ai, aoleona malo, hele ule lewalewa wale iho no kana imua o ka maka o na kanaka, aole ia ehilahila i ka nui o kanaka.

A priest then picked up the ieie fern and a white girdle. Standing up he addressed[19] some words to the ieie fern, supplicating the gods thus: “The malo, malo; the ieie, ieie; the lightning, this is the ieie. O Ku, O Lono, O Kane, O Kanaloa, give safety to your attendant, and to all the chiefs,and to all the people and all the priests.” The priest then discontinued his supplicatingthe ieie. The rest of the priests then arose, about forty or more of them, praying to andpraising the god, the noise of their praises ringing through the day. The people thenraised the feather-gods aloft, the attendants marching in a circle before the eyesof the people, with the idols in their hands. This was a form of praise by all thepeople.

A hopu iho la ke kahuna i ka ieie me ka malo keokeo, a ku ae la iluna kalokalo aela i ka ieie a kaumaha aku la i na akua penei: “Ka malo, malo; ka ieie, ieie; ka uila,o ka ieie nei. E Ku, e Lono, e Kane, e Kanaloa, e ola i ko oukou kahu, a e ola hoii na ’lii a pau loa; e ola hoi i na kanaka a pau loa,” a oki ae la ke kalokalo anaa ke kahuna i ka ieie, a ku ae la ka nui o na kahuna, oia wale, ua kanaha paha a keuaku a ku ae la lakou a akoakoa iluna, a pule aku la lakou, a hiilani aku la lakoui ke akua, a kani aku la ka pihe hoolae a lakou i keia la, a kaikai ae la ka poe kanakai ua mau akua hulumanu nei iluna, a ku ae la ka poe nana e malama ua mau akua la ahele poai ae la lakou me na akua no i ka lima o lakou, poai hele ae la lakou ma kamaka o na kanaka, he mea hiilani no ma na kanaka a pau loa.

After that the priest who had the alaea image came forward and spoke to the people, saying: “Keep quiet and listen to theprayer. Eight times shall you stand up, and eight times shall you sit down. Listento my voice, and when I say ‘Stand up,’ all of you stand up; but when I say ‘Sit down,’all of you sit down.” That was essential to his [[12]]prayer, and he was the only one to offer prayer. He then took up a bunch of coconutsand waved it before the idol, exclaiming: “O Ku, O Lono, O Kane, O Kanaloa, here isa bunch of coconuts; safety to your attendant,” and ended. He then reached for hisstaff, and standing up prayed in a loud voice over the people.

A pau ae la ia, a hele ae la ke kahuna ia ia ka alaea, olelo aku la ia i na kanaka,i aku la: “E noho malie oukou, a e hoolohe mai oukou i ka pule, ewalu a oukou ku anailuna, a ewalu hoi noho ana ilalo, a hoolohe mai oukou i kuu leo a e i aku au, e kuiluna, e ku oukou a pau loa, aka i i aku au, e noho ilalo, e noho oukou a pau ilalo;”pela ke [[13]]ano o ka loina o kana pule, a oia wale no ia ke pule iluna, a hopu ae la i ka huiniu a ku ae la iluna, a hoali ae la ia i ke akua, a i ae la penei: “E Ku, a e Lono,a e Kane, a e Kanaloa, eia ka hui niu la, e ola i ko haku;” a pau ae la, a lalau akula ia i kana laau a ku ae la ia iluna.

The people and the chiefs listened attentively to catch any errors in his petitionthat they might condemn him, in case his prayer was imperfect, whereupon the peoplewould murmur because the priest’s prayer was faulty. After this the priest spoke tothe people thus: “My (younger) brothers, it is well; it is safe; it is accomplished,”repeating the words as he stood up eight times and sat down eight times. The peopleshouted loudly for safety (life), which shouting was repeated continuously. This endedthat part of the priest’s ceremonies. Then the priest went to make his report to theking, saying: “Your majesty, how was the prayer?” The king answered, “Your prayerwas wrong; it erred.” Had the priest been in the right the king would have sanctionedhim. Had his prayers been perfect the priest would have asked the king for land.

A nui loa ae la kona leo maluna iho o na kanaka a hoolohe aku la na kanaka, a me na’lii a pau loa i ka hewa ae o kona leo, alaila ahewa aku lakou i ke kahuna a ua hewaka pule a ke kahuna, a mumulu iho la na kanaka i ka hewa ana o ka pule a ke kahuna,a pau ae la ka pule ana, a olelo iho la ke kahuna i na kanaka penei: “E kuu kaikaina,hiki a ola ia ua, a koia e kuu kaikaina hiki a ola ia ui a koia;” pela no iluna aewalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke ala, nakoloaku la ka leo o na kanaka a he nui loa; a pau ae la ia oihana a ke kahuna alaila heleae la ua kahuna ’la e olelo a kana pono i ke alii, olelo a’e la ua kahuna la i kealii, i aku la: “E ka lani, pehea ka pule?” a i aku la ke alii penei: “Ua hewa kaupule, ua hai.” Ina e hana ua kahuna la e pono la, ina ua apono aku la ke alii ia ia,ina e pololei kana pule ana, ina ua noi la ua kahuna la i ka aina i ke alii.

After this all the people and all the chiefs went to their houses, praising the feathergods and all other smaller idols of the people. In the evening, the king and the priestswere with the idols, and all the chiefs prostrated themselves, conforming to the ordinanceof the temple, the priests and all the chiefs offering prayers. From evening to darknessof night they bowed down, earnestly desiring a rainfall during the night,[20] and when it did rain, the people gave praise unto the deities. In the morning theyall assembled—the people, the chiefs and the priests—in the presence of the deities,praying before the temple shrine and the feather idols. After prayers the people arosewith the idols in their hands, and also the chiefs and all the priests, and went upto the lord-of-the-ohia’s, which was (to furnish) a wooden deity. The king calledto his stewards, saying: “Take about ten pigs for the deity and for the people andfor myself also.” And when they came nigh unto the ohia forests, away up in the mountains; and the ohia tree which stood forward of the others which the priest pronounced to be the idol,saying: “This is the deity which relishes the pig, as it is in advance of the others,”the king assented and commanded the priests to offer their prayers to the tree, whichthey did, while it was yet standing in leaf.

A pau ae la ia, a hoi aku la na kanaka a pau a me na ’lii a pau loa, a hoi aku lalakou i ko lakou kauhale, a hoolea aku la lakou i na akua hulumanu, a me na akua liiliia pau o na kanaka a pau loa; a ahiahi ae la hele aku la ke alii, a me na kahuna, ame na akua, a me na ’lii a pau, moe iho la ka malukoi o ka luakini, pule iho la kahunaa me na alii a pau. I keia ahiahi a poeleele iho la moe iho la lakou i ka po kakaliaku la lakou i keia po, e ake lakou e ua mai ka ua i keia po; a ua mai la ka ua, hiilaniaku la na kanaka i ke akua, a ao ae la houluulu ae la lakou a akoakoa imua i ke aloo ke akua me na kanaka a me na ’lii a me na kahuna i ka wa kakahiaka, a pule iho lalakou imua o ka luakini, a me na akua hulumanu, a pau ae la ka pule ana, ku ae lana kanaka iluna me na akua pu no i ka lima o lakou, a pii aku la lakou iuka, o na’lii o na kanaka a o na kahuna a pau, a me na akua a pau loa, iuka i ka haku ohiao ke akua ia, i ae la ke alii i kana poe ai-puupuu: “E alakai oukou i puaa i umi paha,i puaa na ke akua i puaa ai no kekahi, na na kanaka a nau no hoi kekahi,” a hiki akula lakou i kahi e kokoke mai ana i ka ohia, mauka lilo loa, a o ka laau ohia i oioimai ke ku ana mamua i ae la ke kahuna penei, “o ke akua no keia i ono mai i ka puaake oioi mai nei mamua,” a ae aku la ke alii, i aku la i na kahuna, “pule ia aku,”a pule aku la lakou i ua ohia la, e ku ana no iluna me ka lau.

The king with an attendant then came forward carrying a pig, and on coming near thefront of the tree, offered prayer there, after which the king offered the pig anda man (victim) to the tree, chanting appealingly, the king saying: “O thou standingohia, here is an offering to thee of pig and coconut. Give me life. Give life to the chiefsand all the people.” Then the priest arose, waved an axe in dedication to the deity,and touched the trunk of the ohia tree with the axe. He sat down praying loudly. A man felled the said ohia tree for an idol. A man was then put to death as a sacrifice from the king to thegod. After these things, the king commanded that the pigs, ten in number, be roasted.Then the king offered the man as a gift to the god. This was a human sacrifice, anoutcast, according to priestly law. And when the pigs were cooked they all sat downto eat, and after they were filled, the king made preparations for going home. Thefeather deities stood in a row in front of the people, the said ohia tree deity being far in advance [[14]]of the feather deities. It was completely covered with foliage. Then all the deitiesand the priests and the chiefs came down, shouting their praises to god. And a man,in a high-pitched voice, called out, “E Kuamu, e Kuamu;”[21] the people from front to rear responding, “Mu, e kuawa, e kuawa, wa, e ku wau a lanakila no.”[22] Thus shouted all the people along the line, their voices being raised as commandedby the priest on this occasion of moving the ohia god.

A paa aku la ke alii, me ka puaa, a me ke kanaka a kokoke aku la i ke alo o ua ohianei, pule iho la ilaila, a pau ae la ka pule ana kanaenae aku la ke alii i ka puaa,a me ke kanaka i ua ohia la, i aku la ke alii i ua ohia la: “E Kukaohialaka eia kopuaa a me ko niu, e ola ia’u, e ola i na ’lii a me na kanaka a pau loa.” A ku ae lake kahuna iluna, a hoali ae la i ke koi kaumaha aku la i ke akua a hoopa’e la i kekoi i ke kumu o ka ohia, a noho iho la ilalo, pule aku la ke kahuna a nui loa, a okiae la kekahi kanaka i ua ohia nei i akua, a make iho la kekahi kanaka i na makanana ke alii i ke akua; a oki ae la ia mau mea, a mahope iho o keia mau mea hoolaleae la ke alii i ka puaa e kalua he umi paha, a kaumaha aku la ke alii i ke kanakai ke akua, a he kanaka kela no mau haalelea, a he loina no ia na ke kahuna he kanakahaalele wale no ia i ka nahelehele. A moa e na puaa ai nui iho la lakou, a maona aela a hoomakaukau ae la ke alii e iho, a ku lalani ae la ka poe akua hulumanu mamuao na kanaka, a o ua akua ohia la mamua lilo ia o na [[15]]akua hulumanu, a ua wahi oia i ka lau nahelehele a paa loa, a iho aku la na akua apau, a me na kanaka, a me na ’lii a pau loa, a hiilani ae la na kanaka i ko lakoumau waha iluna i ke akua, a i ae la kekahi kanaka, pane ae la kona leo iluna lilo:“E Kuamu, e Kuamu,” hooho ae la na kanaka a pau mai mua a hope, “Mu, e kuawa, e kuawa,wa, e ku wau, a lanakila no.” A pela na kanaka mai mua a hope, ua nui ae la ko lakoumau leo a pau loa, a he loina no ia na ke kahuna no ka iho ana a ua akua ohia la.

As they came down no fire was to be lighted this day. It was strictly forbidden. Untilthe ohia god reached the front of the temple, fires should not be lighted by the people. Andwhen they reached the temple they prayed to the ohia god. And after these things came to pass the feather deities, and the chiefs andall the people returned to their places, while the keepers of the feather deitiessang praises to them, making loud noises with the beating of the drums, all givingpraises to the feather deities. And when these things ended towards evening, a priestcame to offer the ohia god roasted banana, with a short prayer in sacrifice, and ended.

A iho mai la lakou aohe ahi e a mai i keia la he kapu loa no ia, aia hiki aku ua akuaohia la imua o ka luakini, alaila a mai ke ahi a na kanaka a nui loa, a hiki aku lalakou i kai i ka luakini, a pule aku la lakou akua ohia nei; a pau ae la ia mau meahoi aku la na akua hulumanu a me na ’lii a pau, a me na kanaka a pau loa, i ko lakouwahi, a hiilani aku la ka poe nana e malama ua mau akua hulumanu la, a kani mai laka pahu a nui loa, e hiilani aku ana lakou imua o ua mau akua hulumanu nei; a pauae la ia mau mea, a ahiahi ae la, hele aku la kekahi kahuna e hanai i ke akua ohiai ka maia a pulehu a pule uuku aku la ia, hanai aku la ia, a pau ae la ia.

And when it was night the king gave aid[23] to two priests; these were the priests who preceded the king and the one who hadcharge of the lama leaves. He (the king) commanded a man to take two chickens to the priests for theirsupport. And when it was quite dark, the king commanded the man to “Go and cautionthe people everywhere, and tell them to keep quiet and not make any noise, and notlight any fires this night.”

On the morrow the priest who preceded the king came to report to him on the successfulprogress of his official duties, saying: Listen: “I performed my services to the godlast night, and the night has indicated approval of you, and the god declares thatyou will become prosperous. You have seen how excellent the night of your god hasbeen; the heaven was clear, unmarred by clouds. When you shall have become rich takecare of me.”

A poeleele iho la haawi aku la ke alii i na kahuna i kauo no la laua elua, no ke kahunaia ia ka laulama, alua laua haawi aku la ke alii i ke kanaka e lawe oe i mau moa kauona na kahuna i elua moa a laua; a poeleele loa iho la, olelo ae la ke alii i ke kanaka:“E hele aku oe e papa aku i na kanaka mai o a o, i aku oe, e noho malie, aohe walaau,aohe hoi e a mai ke ahi i keia po,” a ao ae la, hele mai la ke kahuna hele honua,a olelo aku i ke alii i ka pono o ka loina o kana oihana, i aku ia i ke alii: “E,ua hana mai nei au i ka loina o ke akua i keia po, a ua mahalo mai nei ka po ia oe,a ke i mai nei ke akua e waiwai oe, a ua ike ae la no oe i ka maikai o keia po o koakua, he paihila ka lani, aohe kau ao, a i waiwai oe e malama hoi oe ia’u.”

After these words the king commanded that the temple must be thatched this very day.Three were thus finished and of large size. And the king ordered all the people tocome to pray. The people came with the feather gods. The priests seated all the peoplein double rows of eight, and all the idols were placed in rows also. The high priest,who wore a great white girdle, arose, seized a bunch of ieie ferns, and waving it, offered it to the deities Kunuiakea, Lononuiakea, Kanenuiakea,Kanaloanuiakea and Kukaohialaka. After serving the deities, the priest prayed to hispriestly ancestral gods, performing the works this day in the same manner that hisancestors had done. The ancient rites were thus observed by him this day.

A pau ia mau olelo, a hoolale a’e la ke alii i ka luakini, e ako i keia la hookahino a paa ae la ekolu, a he mau hale nui loa; a pau ae la ia, a i a’e la ke alii ehele mai oukou e na kanaka a pau loa i ka pule, hele mai la lakou a pau loa, a mena akua hulumanu, a hoonoho iho la ke kahuna i na kanaka a pau, elua paha walu lalanikanaka o ka hoonoho ana a ke kahuna i na kanaka, a kukulu lalani ’e la ka poe akuaa pau loa, a ku ae la ke kahuna nui iluna me ka malo keokeo nui, a lalau ae la konalima i ka pupu ieie hoali ae la ia a kaumaha aku la i ke akua ia Kunuiakea, ia Lononuiakea,a ia Kanenuiakea, a ia Kanaloanuiakea, a ia Kukaohialaka; a pau ae la na akua, a kaumahaaku la ke kahuna i kona mau aumakua kahuna kahiko, a hiki mai la i keia la ana i hana’i e like me ka lakou hana ana, a ua hiki ae la ia mau mea kahiko ia ia i kela la.

After he had offered prayers all the priests then arose, praying to god and chantingpraises before the feather deities. This was a great day for invocations, a memorableday for the high priest, and all the supporting chiefs; they all were honored. Andwhen the time neared that the priest had commanded them, the people lifted up thefeather idols, standing on the upper side for some time. After a while the priestordered them to move with the idols to the lower side, which they did, standing inthat place for a long while.[[16]]

A pau ae la kana kaumaha ana, alaila ku ae la na kahuna iluna a pau loa, a pule akula lakou i ke akua, a hiilani aku la ko lakou mau waha imua o na akua hulumanu, ahe la pule nui loa no keia la, a he la hanohano nui keia no ke kahuna nui, a me nakahuna wawae a pau loa, he hanohano wale no lakou a pau loa, a kokoke i ka manawa a ke kahunai kena aku ai i na kanaka e hapai ae i ka poe akua iluna, a hapai ae la lakou i uamau akua hulumanu la, a loihi loa ka lakou ku ana ma ka aoao mauka, a kokoke i kamanawa e i aku ai ke kahuna i na kanaka e lawe i na akua ma ka aoao makai, a i aela ke kahuna, e iho like ae oukou makai, a iho aku la lakou ma ka aoao makai ku likemai la lakou, a loihi loa ka lakou ku ana makai.[[17]]

And the priest commanded the people who were holding the idols to “Move around ina circle, and see that you move properly, lest one of you make an error and he dies.”They moved around correctly, not making an error. And when they had made the circuitthey stood in rows on the lower side. The priest then offered a prayer, called pokeo, a very sacred prayer, and used only in the temple. This prayer of pokeo was not applicable to all the chiefs. After this the people with the feather godsmoved to the upper side and sat down.

A i aku la ke kahuna i na kanaka e paa’na i na akua, e hele poai ae oukou, a e helemakai oukou me ka noonoo pono o hewa ’uanei kekahi o oukou make ia, a hele pono ihola lakou, aole lakou i hewa iki, a pau ae la ka hele poai ana ku lalani mai la nolakou makai, a pule aku la ke kahuna i keia pule, o Pokeo ka inoa, he pule kapu loakeia no ka luakini, aole i laha aku keia pule o Pokeo i na ’lii a pau, a i ka luakiniwale no ia; a pau ae la ia, hoi ae la lakou mauka a me na akua hulumanu, a noho ihola lakou ilalo.

Then the priest who had the alaea arose and placed a hala wreath on the king, and one around the neck of the idol, and one around his own neck;this was an ordinance of the alaea priest. And he said to the people, “Keep quiet, all of you people and all of youchiefs.” He then turned to the king and said: “Listen to my prayer for you. Duringmy supplication, if a chief interferes, he is a traitor to the land; but if a commonman he shall die for your god.”

A ku ae la ke kahuna ia ia ka alaea iluna; a hoolei aku la i ka lei hala i ke alii,a i ke akua kekahi lei i kona a-i, a i ke kahuna no kekahi lei i kona a-i, a he loinano ia no ke kahuna alaea, a olelo iho la ua kahuna la iluna o na kanaka, a i aku la:“E noho malie e na kanaka a pau, a me na ’lii a pau loa,” i aku la ke kahuna i kealii: “E hoolohe mai oe i ko pule i pule au i ko pule, i walaau he alii o ke kipino ia o ko aina; aka, i walaau he kanaka, e make ia na ko akua.”

He seized his staff and prayed for a long time. The people kept very quiet beforehim. At the proper time he commanded the people to arise, and said: “My brothers,it is well; it is safe; it is accomplished;” standing up eight times and sitting downeight times. After these things he warned the people to keep quiet and not make anynoise. And the priest turned to the king and said, “It is well.” Then they all—theking, the priests bearing the feather gods, and the people—went into the temple topurify themselves therein. This was an ordinance of the priest for the temple service.After all these ended, they all went to their houses on this same day.

A lalau ae la kona lima i kana laau, a pule iho la ia a loihi loa, aohe pane leo ona kanaka imua ona, a hiki aku la i ka manawa e i aku ai ke kahuna i na kanaka e kuiluna, a i iho la ke kahuna i na kanaka e ku iluna i aku la i na kanaka penei: “Ekuu kaikaina hiki a ola ia’u ia, koia, ewalu ku ana iluna, ewalu hoi ana ilalo;” apau ae la ia mau mea a papa aku la ke kahuna i na kanaka e noho malie oukou, mai walaauoukou, a olelo aku la ke kahuna i ke alii a i aku la, ua mai. A hele aku la lakouiloko o ka laukini me ke alii, a me ke kahuna, a me na akua hulumanu, a me na kanakaa pau, e hele ana lakou e kau i na auau iloko o ka luakini, he loina no ia na ke kahunano ka luakini; a pau ae la ia mau mea, a hoi ae la lakou a pau i kauhale, i keia lahookahi no.

Here is another thing: The wife of the king was still under restrictions. She wasnot to bathe, nor eat fresh food, nor fresh fish, nor could she play; these were allprohibited. In the same way the priest’s wife kept the ordinances, after the mannerof her priest husband, as the king’s wife observed those of her kingly husband. Thewomen who reverenced their deities acted in this way, and also all the people of thisland who worshiped in the temple.

Eia no keia ano o ka wahine a ke alii ke noho kapu nei no ia, aole ia e auau i kawai, aole ia e ai i ka ai hou mai, aole ia e ai i ka ia hou mai, aole ia e paani,he kapu loa no ia, a pela no hoi ka ke kahuna wahine, e hoomana aku ana i ka hopeo kana kane kahuna, a pela no hoi ka ke alii wahine, e hoomana aku ana i ka hope okana kane alii, a pela no hoi na wahine malama i ko lakou mau akua, a me na kanakao keia aina e hoomana mai ana no i ka luakini, a me na makaainana a pau loa.

And when it was evening the king and the priests with the feather gods went in frontof the temple and prayed outside. The people muttered strongly that the temple serviceof the king had failed this evening. And after these things they all went to theirhomes. The king then gave fowls to the feather deities and all the priests. Thesewere sacred fowls with which to worship the gods this night; this was the night whenthe king would be affably disposed, as also the priests, the chiefs and all the people.

A ahiahi ae la hele aku la ke alii a me na kahuna, a me na akua hulumanu imua i kealo o ka luakini, a pule aku la lakou mawaho o ka luakini i keia ahiahi, a hookoikoiiho la ka olelo a na kanaka penei: haule iho la na hu’i o ka luakini a ke alii i keiaahiahi, a pau ae la ia mau mea, a hoi aku la lakou i kauhale, a haawi aku la ke aliii ka moa i ke akua hulumanu a pau loa, a me na kahuna a pau loa, a he moa kauo nolakou, a he mea hoomana aku na lakou i na akua i keia po, o ka po keia e oluolu aiko ke alii manao, a me ko ke kahuna manao, a me ko na ’lii manao, a me ko ka pualimanao, a me ko ka makaainana manao a pau loa.

But if any fault occurred this night, they would not be at all pleased, and greatwould be their dread of the god; but if the work of the king and of the priest wasperfect this night, then they would be safe. This was indeed a fearful night. Thiswas the night that the king’s food (taro) was pulled, as also that of the priestsand all the chiefs and the people. When dark this night was solemnly still—no noise,no fires were lit, no squealing of pigs, no barking of dogs, no crying of children—anight when all the people and all the chiefs in the land held their breaths.

Aka i loohia lakou e ka hewa i keia po, aole loa e oluolu iki lakou, alaila nui loaka makau o lakou i ke akua; aka hoi, i pono ka hana ana a ke alii a me ke kahuna ikeia po, alaila palekana hoi lakou. A he po maka’u loa no keia po. O ka po keia ekai ai ka ai a ke alii a me ke kahuna, a me na ’lii a pau loa, a me na kanaka a pauloa. A po iho la anoano iho la keia po, aole he walaau, aohe ahi a mai, aohe puaaalala mai, aohe ilio aoa mai, aohe keiki uwe mai, he po pili loa no keia no ka hanuo na kanaka, a me na ’lii a pau, a me na makaainana a pau loa o kuaaina a pau loa.

This was the night of the service called, hulahula, to designate right and wrong, of life and death. At midnight, the priest, the kingand chiefs and the people awoke, and went over to the outside of the temple. Not aword was spoken by them this night. They waited for early dawn, and when it came theking and the priest made preparation, [[18]]while the majority of the people prayed from a distance, imitating the voice of therat, of the chicken, of the bird, of the dog and of the pig. Thus they worshiped theirgods, all of them asking their deities, saying: “Make your powers great, our gods,at the king’s service, where a post to your house shall have a place.” And this wasagreeable to all the people. And at morn the priest took hold of the idol and thelama leaves and a small white covering (oloa), while the king seized the drum and the pig and entered the temple, they two alone,imposing its sacredness.

O ka po keia e kai ai ka aha, o Hulahula ka inoa, he hailona no ka hewa a me ka ponoa me ka make a me ke ola; aumoe iho la ala mai la ke kahuna a me ke alii, a me na’lii, a me na kanaka a pau loa, hele aku la lakou a hiki aku la lakou mawaho iho oka luakini aohe pane leo o lakou i keia po, kakali aku la lakou a kokoke aku i kawanaao, a hiki mai la ka wanaao ia lakou, hoomakaukau iho la ke alii a me ke kahunaa o ka nui o na kanaka, [[19]]ua pule mai la lakou ma kahi e, e hoomana aku ana i ka leo o ka iole, a me ka leoo ka moa, a me ka leo o ka manu, a me ka leo o ka ilio, a me ka leo o ka puaa; pelalakou i hoomana aku ai i ko lakou mau akua, i aku la lakou a pau loa i ko lakou poeakua: “E, i nui ka mana o oukou e na akua, i ka aha a ke alii, i kahi e ku ai koupou hale,” a pela no ka manao o na kanaka a pau loa; a kokoke aku la i ka wanaao lalauae ke kahuna i ke akua, a me ka lau lama, a me ka oloa, lalau ae la ke alii i ka pahui kona lima, a me ka puaa, a komo aku la iloko o ka luakini o laua wale no elua kekapu loa no ia.

OF THE PRIEST DIRECTING THE SERVICE

NO KE KAI ANA A KE KAHUNA I KA AHA.

The priest gathered up the lama leaves in his hand, wrapping them in the white kapa, and said to the king, “Listen you for our mistakes within here.” An immense bankof clouds then settled above them, so that the stars were invisible. They prayed andthe clouds were dispelled, and the stars twinkled. And when the priest saw that itwas all clear above, he said to the king, “Listen you for the cries of the mice, thesinging of the birds, and the crowing of the roosters.” After these things, the prieststood up while imploring the prayer called hulahula. He then sat down, praying silently. When he ended his prayer, he turned his faceto the rear, to the king. And when the king saw the priest’s glance, he (the king)offered the pig, saying: “O Ku, hulahula! Here is thy pig, and may I be saved by thee; and here is thy beautiful house, agift from me to thee. Save thou my land, and chiefs and all the people. Cursed bethe traitor who robs the land, or the tattler who would seek our defeat; here is wherethe object of our service is directed.” And when the king had finished, the priestentered a temple division (waiea) to conduct his prayer secretly; it was a small house essential for the servicesof the priest.

Pupu iho la ke kahuna i ka lau lama i kona lima a hoohume ae la ia i ka oloa i kalau lama, a i aku la ia i ke alii: “E hoolohe oe i ka hewa maloko nei o kaua,” a kauae la ke ao nui maluna o lakou, aohe ikeia aku o ka hoku, pule aku la lakou, a pauae la ia ka hiolo puupuu mai la ka maka o ka hoku, a ike ae la ka maka o ke kahunai ka maikai oluna, alaila i ae la ke kahuna i ke alii: “E hoolohe oe i ka leo o kaiole, i ka leo o ka manu, a i ka leo o ka moa;” a pau ae la ia mau mea, alaila kuae la ke kahuna iluna, kalokalo aku la ke kahuna i ka aha, o Hulahula ka inoa, a nohoiho la ia ilalo, pule aku la ke kahuna oia wale no; a pau ae la kana pule ana, alawa’e la kona mau maka mahope i ke alii, ike aku la ka maka o ke alii i ka alawa anamai a ke kahuna, hahau aku la ke alii i ka puaa, i aku la: “E Ku, ia Hulahula, eiako puaa e ola au ia oe, a eia ko hale maikai he makana na’u ia oe, a e hoola mai oei kuu aina, a me na ’lii, a me na kanaka a pau loa, molia i ke kipi i ka ili aina,i koa kani paha i ko nau e hee ia’u, ilaila ka piko o ka aha a kaua e kahihi ai;”a pau ae la ka ke alii, alaila ke kahuna lawe aku la e huna i ka aha iloko o ka waiea,he wahi hale uuku ia, a he loina no ia na ke kahuna.

After this the priest uttered a prayer softly, and then turned his face to the king,asking: “How was our prayer service?” The king answered him. “It was well.” Then thepriest questioned the king to learn if he (the king) had faithfully complied in listeningfor the right or the wrong, saying: “Heard thou not the birds singing?” “No.” “Heardthou not the crowing of the rooster?” “No.” “Did not hear a dog bark?” “No.” “Wasthere not anything wrong at all with us?” “No.” “Did you not hear anything wrong atall from the outside?” “No.” Then the priest told the king, “Your prayer was welldone, and you are saved, and your land, and the chiefs and all the people.” At theend of their consultation, they went outside to inquire particularly what the peoplehad heard. And they inquired quietly: “Say, what have you heard on the outside here?”And they whispered in reply: “Nothing, nothing at all. There was nothing wrong atall outside here that we heard of.” Then the priest said to the king: “Your majesty.”The king responded, “Yes.” (E o.) “I say unto you, your prayer was good, and the nightreturns thanks unto you, and the deity says, ‘Thou shalt have life.’ ” They then gatheredon the outside of the temple, raising their voices, exclaiming “The prayer is flown”(finished). And when the people heard that the king’s prayer service was ended, loudvoices were heard from all places, the exclamations of the crowd of people makinga rumbling sound, the report being carried far and wide. This was pleasing to theking, and to the priest and the chiefs and all the people.

A pau ae la ia, hoopai ae la ke kahuna i ka aha, a haliu aku la kona alo i ke aliila, ninau aku la ke kahuna i ke alii, i aku la: “Pehea ka aha a kaua?” I mai ke aliiia ia, “Ua maikai.” A ninau aku la ke kahuna i ke alii, i maopopo ai kana hooloheana i ka pono a me ka hewa, i aku la: “Aohe oe i lohe i ka leo o ka manu?” “Aole.”“Aole oe i lohe i ka leo o ka moa?” “Aole.” “Aole leo ilio au i lohe?” “Aole.” “Aoleloa anei he mea hewa iki maloko nei o kaua?” “Aole.” “Aole anei he mea hewa iki mawahomai au i lohe?” “Aole.” I aku la ke kahuna i ke alii: “A ua maikai ko aha, a ua olaoe, a me ko aina, a me na ’lii, a me na kanaka a pau loa;” a pau ae la ia mau oleloa laua, hele aku la laua mawaho e ninau pono aku ia lakou i ka lakou mau mea i loheai, a ninau malu aku la laua: “Ea, heaha ka oukou mau mea i lohe ai mawaho nei?” Ahawanawana mai la lakou hoole mai la: “Aole, aole, loa, aole loa akahi mea hewa ikimawaho nei, a makou i lohe;” alaila olelo ae la ke kahuna i ke alii, i aku la: “Eka lani e,” o mai la ke alii, “E o.” “Ke olelo aku nei au ia oe, maikai ae nei kopule, a ke mahalo mai nei ka po ia oe, a ke i mai nei ke akua, e ola oe;” alaila houluuluae la lakou, a akoakoa mawaho iho no o ka luakini, a hea ae la lakou me ka leo nuiiluna, a hooae la lakou i ko lakou poe leo iluna, i ae la penei “Lelewale ka aha e;”a hooae la lakou me ka leo nui, a lohe mai la na kanaka ua lele wale ka aha a ke alii,olo mai la ka pihe a kela wahi a keia wahi, nakulu aku la ka leo o ka puali a me kanakamakaainana a pau loa, kukui aku la ke kaulana i na wahi a puni, a ua oluolu iho laka manao o ke alii, a me ke kahuna, a me na ’lii, a me na kanaka a pau loa.

And when it was daylight they prayed outside of the temple. There were three [[20]]prayers this morning, the waipa, the kuwa,[24] and the kuwi. After this they entered the temple—all of the chiefs and all of the idols, and allof the priests—and sat down in front of the inner temple. The high priest then stoodup, offered a prayer, the name of which was kolii,[25] and which was a very sacred prayer of the priest.

A ao ae la, pule aku la lakou mawaho o ka luakini, ekolu pule o keia kakahiaka, he[[21]]waipa, a he kuwa, a he kuwi; a pau ae la ia a komo aku la lakou iloko o ka luakini,a me na ’lii a pau, a me na akua a pau, a me na kahuna a pau loa, a noho iho la lakoui ke alo o ka luakini a ku ae la ke kahuna nui iluna, a hoali ae la i ka aha, o Koliika inoa o keia pule, a he pule kapu loa no keia na ke kahuna.

At the conclusion of this prayer they went on the outside, giving to each featherimage one pig, and one pig each to the principal priests. The king then commandedhis stewards, saying, “Go and roast some large-sized pigs, about ten in number.” Thisconcluded that part of the ceremonies. Then they all returned within the temple toclothe with small white kapa the wooden idols and the images, making great prayers this very same day. After thesepetitions the priest waved his hand and sat down, all joining in a prayer. The fireswere lit on the outside and among the people of the outer districts; and after a prayerthe king offered to the deity a broiled pig. Only broiled pig was offered to the deity,not roasted (in the ground). After the king’s offering to the deity, they all wentto their houses. When the pigs set apart for the feather gods were cooked the keepersof said feather gods sang praises. When the pigs set apart for the king—they weregood sized pigs—were cooked, there might be about ten or twenty of them, they weretaken into the temple where a single priest offered a short prayer over them. Theking’s portion was then brought back and placed before him, while other portions weregiven to the chiefs.

A pau ae la keia pule a haele ae la lakou mawaho, a e haawi i ka puaa i na akua hulumanu,a pakahi ka puaa ia lakou, a pakahi hoi ka puaa i na kahuna wawae, a kena aku la kealii i na aipuupuu, e kalua mai oukou i mau puaa nui i umi paha, a oki ae la keiamau mea a pau, alaila hoi hou aku la lakou iloko o ka luakini e kopili mahaehae lakoui ke akua laau i ke kii, a pule nui aku la lakou i keia la hookahi no, a mahope ihoo ka pule ana hoali ae la ke kahuna i ka au lima, a noho iho la ilalo, a pule akula lakou, a a mai la ke ahi owaho, a me kuaaina pau loa, a mahope iho o ka pule ana,mohai aku la ke alii i ka puaa pulehu i ke akua, a he pulehu wale no ka puaa o keakua, aole e kalua; a pau ae la ka mohai ana a ke alii i ke akua, a hoi aku la lakoui ko lakou kauhale, a moa mai la na puaa a ka poe akua hulumanu, a hiilani aku laka poe nana i malama na akua hulumanu; a moa mai la ka ke alii mau puaa, a he maupuaa nui no hoi, he umi paha, a he iwakalua paha, a halihali aku la ka puaa a ke aliiiloko o ka luakini, a malaila e pule uuku ai kekahi kahuna hookahi; a pau ae la ia,alaila hoihoi mai la ka ke alii waiwai imua o kona alo, a e haawi ia na na ’lii kekahiwaiwai.

After this and when it was evening the king commanded his stewards to cook forty pigsfor the kuili (prayer) of the temple. After sunset a number of priests went on the outside to pray.This prayer was called kaulahale. After this and when it was dark, torches were lit in the temple and in the houses.Then all the priests and all the chiefs with the deities assembled on this night.This was a night of fervent prayer, and they were to see that they did not sleep atall this night. And on this night also, the high priest’s knowledge of all the prayerswould be shown. They (the priests) then prayed and their voices were raised up high,and became as of those who were disputing. They also waved their hands making motionsas if dancing. They clapped their hands loudly with rejoicing in the temple.

A pau ae la ia, a ia ahiahi ae la alaila kena aku la ke alii i kana poe aipuupuu,e kalua mai oukou i puaa no Kuili, o ka luakini, i hookahi kanaha puaa, a napoo ihola ka la, a hele aku la kekahi poe kahuna mawaho, a he kaulahale ka inoa o keia pule;a pau ae la ia, a poeleele iho la, alaila malamalama aku la na kukui iloko o ka luakini,iloko o ka hale, alaila hele mai la na kahuna a pau loa, a me na ’lii a pau loa, ame na akua a pau loa, i keia po, a he po pule nui no keia, a e ao aole lakou e moeiki i keia po, a i keia po alaila ike ia ke kanaka kahuna nui i pau loa ka pule iaia, a pule iho la lakou, nui loa ko lakou mau leo iluna lilo a he like ma ka hakakalakou, a he kuhikuhi ka lima me he hula la, a paipai nui iho la lakou i ko lakou maulima e hiilani ana i ka luakini.

These ceremonies ended, the pigs were brought into the temple and were tied by thepriest. They then renewed their praying until morning, when they went to their houses.During the morning the king commanded his stewards to cook some more pigs—forty innumber—and it was then noon. Again the chiefs, the priests with all the idols, wentinto the temple to pray, to worship and to give praise. After this service they removedto the outside, and in the afternoon entered the temple again to pray. This was calledkulawa. After this they went outside to their places; and after some time, they again enteredthe temple, this same day, to pray. This was called kupapaa. They followed in a prayer called kuaiwa, at the conclusion of which it was near sunset. They then went up to the altar topray, and this prayer was called kulewalewa.

A pau ae la ia alaila halihali mai la ka puaa iloko o ka luakini, aka i naki iho lake kahuna i ka puaa iloko o ka luakini; a pau ae la ia, alaila pule hou aku la lakoua ao ka po, a hoi aku la lakou i ko lakou kauhale, a awakea ae la kena hou aku lake alii i kana mau aipuupuu, a i aku la: “E kalua hou mai oukou i mau puaa i kanaha,”a ku ae la ka la alaila hele hou aku la na ’lii, na kahuna a me na akua a pau loa,e hele ana lakou e pule nui iloko o ka luakini, e hoomana a e hoolea; a pau ae laia pule ana hoi ae la lakou iwaho, a aui ae la ka la hoi hou aku la no lakou ilokoo ka luakini, a he kulawa ka inoa o keia pule a lakou; a pau ae la ia a hele ae lalakou iwaho i ko lakou wahi; a mahope iho o ia noho ana hoi hou aku la no lakou ilokoo ka luakini, i keia la hookahi no, a he kupapaa ka inoa o keia pule; a pau ae laia pule a lakou, a pule hou aku la no lakou, a he kuaiwa ka inoa o keia pule a lakou,a pau ae la ia pule a lakou, a mahope iho o ia mau mea, a pau loa aneane iho la ekapoo ka la alaila hele aku la lakou i ke kuahu a pule aku lakou i ke akua, a he kulewalewaka inoa o keia pule a lakou.

The king then commanded one of his priests, “Go and bring the idol in here.” A manwent and brought the ohia god, which they had brought down on a previous occasion. [[22]]And when it was brought to the temple the king ordered a human sacrifice and a pigfor the god. A man was brought before the king who ordered a prayer to be offered.The priest stood up and waved a small spear (javelin, o), then sat down. They all prayed, and the man was then killed, and offered to thegod, both man and pig. This concluded the ceremonies, and it was sunset, and theyall went to their houses. One of the priests made preparations to perform certainof his official duties. He was the ulua fishing priest. When night came he went out to sea throwing his hook to the ulua. If the bait was all eaten up, he would be in great dread; or if the bait remainedit was well. But if the hook was lost, his effort was futile, as also the prayer ofhis mouth, on the water. He therefore prayed earnestly in the canoe while at sea,before returning to shore.

Alaila kena ae la ke alii i kekahi kahuna, i aku la: “E kii ae oe i ke akua e lawemai iloko nei,” a kii aku la kekahi kanaka a ke akua ohia a lakou i kii ai mamua iuka,[[23]]a lawe ia mai la ua akua ohia nei imua o ka luakini, a kena ae la ke alii i kanakana ke akua, a i puaa kekahi, alakaiia mai la ke kanaka a hiki mai la i ke alo o kealii, a kena ae la ke alii e pule, a ku ae la ke kahuna iluna, a hoali ae la i kao, a noho iho la ilalo, a pule aku la lakou a pepehiia iho la ke kanaka, a mohai akula ke alii i ke akua i ke kanaka a me ka puaa; a pau ae la ia a kapoo iho la ka la,hoi ae la lakou i ka hale, a hoomakaukau iho la kekahi kahuna i kana oihana, o kekahuna ulua a po iho la holo aku la ia ma ka moana e hoolei aku i kana makau i kaulua, a i pau ka maunu hopohopo loa ia, aka i koe mai ka maunu a he maikai no ia,aka i moku ka makau hewa loa kana loina, a me kana pule, a me ka pule no ia ma konawaha ma ka moana, a ua pule nui no ia makai, ma ka waa, a hoi mai la ia iuka.

Another priest was conducting his own services this night, this last-mentioned priest,however, offering his prayer in the temple. This prayer was called maua, an ordinance of the temple. And after midnight the king came into the temple, wherethey made earnest prayer at the altar. Oihana was the name of this prayer. This was a very sacred night, fires not being allowedto burn. Then the high priest chanted these two prayers, which are piikumu and leiau by name.

A hana iho la kekahi kahuna i kana loina, i keia po hookahi no laua i hana ’i; a malokonae o ka luakini keia kahuna i hana ’i i kana loina a he maua ka inoa o keia pule,a he ano no ia no ka luakini; a pau ae la ia a mahope iho o ke aumoe, a hele mai lake alii iloko o ka luakini ma ke kuahu ilaila lakou e pule nui ai, a he oihana kainoa o keia pule, a he po kapu loa no keia, aole e a mai ke ahi i keia po; a pau aela ia, alaila kalokalo ae la ke kahuna nui i keia mau pule, elua inoa o laua, o piikumalaua o leiau ko laua mau inoa.

The king then prepared himself to accompany the priest of the order of Lono. Theywent to conduct the service called hooilimoo, and they were silent, not uttering a word, not even moving. The priest of the orderof Lono seized a bunch of lama leaves and wrapped it with a piece of white kapa. He then stood up, chanted a prayerand sat down, continuing his entreaty; and at the conclusion of his prayer, turnedhis eyes to the king. And when the king saw him looking at him, he (the king) offeredthe pig in sacrifice to the god saying: “O Ku, by hooilimoo;[26] here is your pig, a pig whereby I will be saved by thee. Keep careful watch overme. Death to the traitor who takes land by force; curse him to the house of bones;let him die.” After the king had made his sacrifice the priest turned to him and asked,“How is our prayer?” The king answered him, “It is well.” “You did not hear anythingwrong?” “No.”

A pau ae la ia, a hoomakaukau ae la ke alii ia ia, a me ke kahuna moolono, e heleaku laua e kai i ka aha, o Hooilimoo ka inoa o keia aha; a nukuke iho la lakou aohepane leo, aohe onioni, alaila lalau ae la ke kahuna moolono i ka lau lama i kona lima,a hoohume ae la ia i ka oloa, a ku ae la ia iluna, a kalokalo ae la ia i ka aha, anoho iho la ia ilalo, a pule aku la, a pau ae la kana pule, alawa ’e la kona makamahope i ke alii, a ike mai la ka maka o ke alii i kana nana ana mai ia ia, a hahauaku la ke alii i ka puaa a mohai aku la i ke akua, a i aku la: “E Ku ia Hooilimoo,eia ko puaa, he puaa ola no’u ia oe, e nana pono mai oe ia’u, a molia i ke kipi ika ili aina, a molia i ka hale iwi, e make ia.” A pau ae la ka ke alii mohai ana,alaila haliu mai la ke kahuna i ke alii, a ninau mai la ia: “Pehea ka aha a kaua?”A i aku la ke alii ia ia: “Ua maikai, aohe mea hewa iki a kou pepeiao i lohe?” “Aole.”

After the priest had discontinued the services and had uttered a short invocation,they passed out to the people inquiring of what they had heard. The people deniedhaving heard anything. This same night they all joined in prayer—the ulua fishing priest, the maua priest, the chief priest and the priest of the order of Lono. They continued throughthis night in earnest prayer. And at dawn the priest made a sign and stood up chantingtheir prayer called kolii, and then sat down still praying. When this ended they raised their hands to thelananuu[27] from which two men were calling to them in loud voices. While the priests were chantingfrom below, they (the two men) were dancing above. All this was called makii-lohelohe. The king then went outside to distribute the pork to the feather idols, and thepriests, and all the chiefs, and all the people of the higher class, giving to eachfeather idol its share, and also to the priests, each his share; giving chiefs ofthe lower order, five-fold, and those of the higher order ten-fold, [[24]]while the people of the higher class received each his share, one pig to every twocompanies. And the people of the lowest class after the king’s share was cooked receivedtheir portion also. Then the king offered pigs on the altar, to the idols, about fivetimes forty (200) pigs. After these things they all returned to the temple—the chiefsand all of the priests, and worshiped before the wooden idols. This prayer was calledkopili-nui. The high priest then arose, offered a prayer to a fire stick and sat down. All thenprayed and many roasting fires were started burning, so numerous that the air becameheavy with the smoke of the roasting pork, from the pigs set apart for the templewhich were put on fires for broiling, the people meanwhile continued praying beforethe images.

A pau ae la ia, a hoopai ae la ke kahuna i ka aha, a hoonoa uuku ae la, alaila hoimalie aku la laua ma kahi lehulehu o kanaka a ninau aku la lakou i ka lakou mau meai lohe ai, a hoole mai la lakou; a pau ae la ia mau mea, i ka po hookahi no lakoui pule ai, o ke kahuna ulua, a me ke kahuna maua a me ke kahuna nui a me ke kahunamoolono, i keia po hookahi no lakou i pule nui ai, a wanaao ae la, alaila hoali aela ke kahuna a ku ae la iluna. Kalokalo ae la i ka lakou pule, o kolii ka inoa o keiapule, a noho iho la ilalo pule aku la; a pau ae la ia, a hoopii aku la na aha limalimailuna o ka lananuu, ilaila kekahi mau kanaka elua, e kahea mai ai me na leo nui olaua, a ke pule aku nei no na kahuna malalo aku, a hula mai la laua iluna, a he makiiloheloheka inoa o neia mau mea a pau. A pau ae la ia, alaila hele ae la ke alii iwaho, e haawii ka puaa i na akua hulumanu a me na kahuna a me na ’lii a pau loa, a me na kanakamaka hanohano o ke alii a pau loa, alaila haawi pakahi aku la ke alii i ka puaa ina akua hulumanu, a pela no hoi i ka poe kahuna a palima ka puaa i na ’lii likelikeiho, a paumi ka puaa i na ’lii nui, a pakahi ka puaa i kanaka maka hanohano, a paluaka puali [[25]]hookahi puaa, a o kanaka liilii loa iho aia moa mai ka ke alii waiwai, alaila haawilakou a pau loa, alaila haawi aku la ke alii i ka puaa; o ke kuahu na ka poe akualaau, alima paha kanaha puaa, a ka poe kii; a pau ae la ia mau mea, alaila hoi houaku la lakou iloko o ka luakini a me na ’lii, a me na kahuna a pau loa, a pule akula lakou ma ke alo o na akua laau, a he kopili-nui ka inoa o keia pule. A ku ae lake kahuna nui iluna kalokalo ae la i ka au lima, a noho iho la ia ilalo, a pule akula lakou, a a mai la ke ahi a nui loa, a po kai ae la luna i kau wahi o ka puaa apulehu aku la ka puaa o ua luakini nei a ke pule aku nei no lakou imua o ka poe kii.

The broiled pigs, about five forties in number (200) were brought into the templeand placed before the wooden idols, together with a large quantity of green bananas,and of coconut, together with two or three men transgressors, who, after being killed,were placed among the pigs, the coconuts and the bananas. The ulua fishing priest then prepared to come forward to state his opinions before the king.No one was to be seen passing on the outside under penalty of death. And when he camethere solemnity prevailed on the outside, not a person passing. He came uttering aprayer and holding a baited hook in his hand. This was the same hook with which hewas fishing during the night, and his mouth was still moving in prayer. And when hearrived at the temple the other priests were in dread at his appearance, and fledinto the hale-pahu, a place within the temple. The priest then ceased praying and spoke to the king,saying: “Your majesty, listen to the words of god. I went out to sea last night. Myhook did not part, and my bait was not devoured. Your prayer was excellent. No traitorshall live at thy hand. Our chief would not overcome thee.” After these words he wasfree and returned to his place.

A halihaliia mai la ka puaa pulehu a ua mau akua laau la, a elima paha kanaha, a hikimai la iloko o ka luakini a waiho aku la imua i ua poe kii la a me ka maia maka anui loa, a me ka niu a nui loa imua o ua poe kii nei, a me kekahi mau kanaka lawehalaelua paha a ekolu paha, a pepehiia iho la lakou, a waiho pu aku la lakou i na kanakamake me ka puaa, a me ka maia, a me ka niu, alaila hele mai la ke kahuna ulua, e haii kana pono i ke alii, aohe kanaka maalo ae iwaho o make no ia ia, a i kana hele anamai ihiihi iho la iwaho iho, aole hele kanaka, a me ka pule no ia ma kona waha i kanahele ana mai a me ka makau no i kona lima, a me ka maunu no i ka makau, o ka makauno keia ana i lawaia ’i i ka po, a ke pule nui nei no ia ma kona waha, a hiki akula ia i ka luakini, a makau nui iho la ka poe kahuna, i ke kahuna ulua, i kana hoeaana aku, a auhee aku la lakou iloko o ka hale pahu iloko no o ka luakini, alaila pauae la ka pule ana a ua kahuna la, alaila olelo mai la ia i ke alii, i mai la: “E kalani, e hoolohe mai oe i keia olelo a ke akua, a ua holo aku nei au i kai i ka ponei, aole i moku kuu makau, aole i pau kuu maunu, a ua maikai no ko pule, aole e olake kipi ia oe, aole e ola ka makou alii ia oe.” Alaila hoonoa ae la i kana olelo,a hoi aku la ia i kona wahi.

The people then resumed their praying in the temple before the images and the kingoffered as sacrifices the pigs and the dead men, which were laid down with them, togetherwith the coconuts and the bananas. After this they all went to their houses. Afterthe pigs set apart for the feather gods had been cooked, the people sang praises tothese false deities. Then also were cooked the pigs set apart for the king, and forthe chiefs, the people and those of the higher class. All the pigs were taken to thetemple where another priest came to bless the offerings. He made a short prayer, afterwhich the king’s share was returned to him, which he (the king) himself distributedto the needy, as their portion.

When it was evening they all again entered the temple—the chiefs, the priests, andall the deities—to pray. The king offered pigs, bananas, coconuts and a dead man asa sacrifice, after which they repaired to the House of Papa,[28] according to the ordinance of the priest of that house. They prayed therein, chantinga prayer, named hui-o-papa, that same evening. This ended, they then returned to their respective places.

A pule hou aku la no lakou i ka luakini imua o ka poe kii, alaila, mohai aku la kealii i ka puaa, a me na kanaka make e waiho pu ana no me lakou, a i ka niu, a i kamaia; a pau ae la ia, alaila hoi aku la lakou i ko lakou wahi a pau loa, a moa aela ka puaa a ka poe akua hulumanu, a hiilani aku la lakou i ua mau akua wahahee nei;a pau ae la ia, alaila moa mai la ka puaa a ke alii, a me ka na ’lii, a me ka ka puali,a me ka na kanaka maka hanohano a hali aku la ka puaa a pau loa iloko o ka luakini,a hele aku la kekahi kahuna e hainaki i ka puaa, a pule uuku iho la ia; a pau ae laia, a hoihoi mai la ka waiwai o ke alii io na la, alaila haawi aku la ke alii i nakanaka nele i waiwai na lakou; a pau ae la ia ahiahi ae la hele hou aku la lakou ilokoo ka luakini, a me na ’lii, a me na kahuna, a me na akua a pau loa, a pule aku lalakou i keia ahiahi, a mohai aku la ke alii i ka puaa, a me ka maia a me ka niu ame ke kanaka make, alaila haalele iho la lakou i ka luakini. Hele aku la lakou i kahale o Papa, i ka loina a ia kahuna, pule iho la lakou malaila, a haule iho la kahui o Papa i keia ahiahi hookahi no. A pau ae la ia, alaila hoi aku la lakou i kolakou wahi.

When it was dark they again went into the temple with the king, the priests and allthe deities, where they prayed at the altar. The name of this prayer was weweke, an ordinance of the temple. And the priests went, with one of the king’s deities,among the [[26]]houses [of the people] praying on the outside. This was deceitful praying. They toldthe people who were inside of the houses to “come out here”. Thus they endeavoredto deceive the people. The people knew what all their talk meant to them. They madecareful study this night—a night dedicated to kahoalii. This prayer was called lalakoa, and no people dared pass on the outside lest they died. And after this they [thepriests] went to their places, leaving one man in the temple as a soldier on watch.This was a rule of the temple according to the priests. All these things were donein one night.

A poeleele iho la hele hou aku la no lakou i ka luakini, me ke alii, a me ke kahuna,a me na akua a pau loa, a pule aku la lakou imua o kuahu, o weweke ka inoa o keiapule, he loina no ia no ka luakini, a hele aku la na kahuna a me ko ke alii akua hookahi,[[27]]hele aku la lakou ma kauhale e pule aku ai mawaho, a he pule hoopunipuni no keia,i aku la lakou i na kanaka oloko o kauhale: “E hele mai oukou iwaho nei;” pela lakoui wahahee aku ai i na kanaka, ua ike no na kanaka a pau i keia mau mea a lakou i oleloaku ai ia lakou la ua noonoo nui no lakou i keia po, a he po kapu loa no keia no kahoalii, a he lalakoa ka inoa o keia pule, aohe maalo kanaka o keia po mawaho o makelakou. A pau ae la ia hoi mai la lakou i ko lakou wahi; oia hoi ua noho iho la nokekahi kanaka hookahi iloko o ka luakini, he koa ia no kulana a he ano no keia noka luakini, he loina no ia na ke kahuna, i keia po hookahi no keia mau hana a pau.

Early in the morning the king went to the House of Papa, to recite its prayer, togetherwith the priest who understood the ordinance belonging to it. They both prayed, afterwhich the priest said, “Listen to my words.” The king assented. “Your prayer was perfect,and your god has looked down favorably upon you.” The king then went to his place.Afterwards when it was daylight the king, together with the priests and the idols,again went to the temple to offer a short prayer to the deity. After the prayer theking offered as sacrifice to the deities, pigs, bananas, coconuts and a dead man.This prayer was called holua. The king’s feather god was then taken to the beach. It was a most sacred idol, andwherever it went sacredness was observed and all men and all chiefs prostrated beforeit. Then again the king entered the House of Papa to pray therein. Then came all thepeople and all the chiefs to be blessed by the priest of Papa, so that they mightbe released from any sea bathing restraint. This was the goddess who released thetemple tabu, by which the uncleanness of all the people and of all the chiefs, andof all the priests was remedied. They had their bath this day, but they were not entirelyfree. This was an ordinance of the hono priest.[29]

A wanaao ae la hele aku la ke alii i ka hale o Papa e kai i ka aha o ka hale o Papa,a me ke kahuna no i ike i ka loina oia mea a pule aku la laua; a pau ae la, a olelomai la: “E hoolohe mai oe i ka’u olelo,” a ae aku la ke alii ia ia: “Ae.” “Ua maikaiko pule a ua nana mai no ko akua ia oe.” A hoi aku la ke alii i kona wahi, a mahopeiho a ao ae la hele hou aku la no ke alii, a me na kahuna a me na akua iloko o kaluakini, a e pule uuku aku i ke akua, a mahope iho o ka pule ana mohai aku la ke aliii ka puaa i ke akua, a me ka maia, a me ka niu, a me ke kanaka make, he holua keiapule. A pau ae la ia, alaila lawe ia aku la ko ke alii akua hulumanu i kahakai, ahe akua kapu loa ia, a he hoana wale no kana hele, a he moe na kanaka a pau loa, ame na’lii a pau loa, alaila hele hou aku la no ke alii i ka hale o Papa e pule malaila,alaila hele mai la na kanaka a pau loa, a me na’lii a pau loa e puleia ’i e ke kahuna,o papa i noa lakou i auau lakou i ke kai, a o ke akua wahine keia nana e hoona kekapu o ka luakini a ikeia ’e la ka maea o na kanaka a pau loa, a me na ’lii a pauloa, a me na kahuna a pau loa, auau la lakou i keia la, aole nae lakou i noa, he loinakeia na ke kahuna hono.

After bathing they all went into the temple—the king and the priests and the people.The hono priest placed the people in eight rows before the altar, and in presence of the images,the hono priest officiating, said: “Remain quiet, all of you. Do not make a noise. Do notmove. Steady your posture, make the knees uniform, and keep your seats down, so thatthe deity may be favorably impressed.” They obeyed the priest and behaved themselves,not moving in the slightest. The priest then arose, shook the lama branch over the people, praying alone, and saying, “The palm of the hand, raise it.”All the people raised their hands without making any other movements, lest they mightbe killed. This was a most sacred ceremony of the hono priest, and an ordinance of the temple, a charge also from his ancestor to him. Thepriest then gave the king his decision, saying, “Your prayer is excellent. This isthe strength of unity by which you will retain your land.” The priest then releasedhimself from the service, and they all left the temple, going outside to parcel outthe goods to the people and the hono priest, [the goods being] pigs, bananas and coconuts. And when this was ended andit was night the priest of Papa offered prayer in the House of Papa. Kuili was the name of one of his prayers this night, and keliimaomao was the name of the other prayer. The king did not accompany him this night.

A pau ae la ka lakou auau ana, alaila hoi aku la lakou iloko o ka luakini, a me kealii, a me na kahuna a me na kanaka, a hoonoho iho la ke kahuna hono i na kanaka hoonoholalani iho la ia ia lakou imua o ke kuahu, i ke alo o ka poe kii a ewalu paha lalanikanaka, a hoomalu iho la ke kahuna hono o kana oihana, e noho malie oukou, mai walaauoukou, mai onioni oukou, e puunaue ka noho e like ke kuli e hoomaule ka lemu i paailalo, i maikai ke anaina a ke akua; a lohe iho la lakou i ke kahuna a hoomalu ihola lakou ia lakou iho, aohe naue, aohe luli, a noho malie nui iho lakou a ku ae laua kahuna hono la iluna a hoehu ae la ia i ka lau lama iluna iho o na kanaka, a puleiho la ia oia wale no a iho la ia penei, ka hoaka o ka lima ina iluna, alaila o aela ka lima o na kanaka a pau iluna, aole o lakou onioni ae o make lakou, a he pulekapu loa no keia na ke kahuna hono, he loina no ia no ka luakini, a he kauoha no nakona makua ia ia; a pau ae la ia, alaila olelo aku la ke kahuna i kana pono i ke aliii aku la: “Ua maikai keia pule au, o ka hono keia o ka iwi e paa ai, a me ko ainaa hoonoa ae la ke kahuna i kana.” A haalele iho la lakou i ka luakini, a hele akula lakou iwaho e haawi i ka waiwai na na kanaka, a me ke kahuna hono i ka puaa, ai ka niu, a me ka maia, a pau ae la ia, a poeleele iho la, alaila pule iho la ke kahunao Papa iloko o ka hale o Papa, a he kuili ka inoa o kana pule i keia po a o koliimaomaoka inoa o kekahi pule ana i keia po, aole ke alii i hele aku iona la i keia po.

On the next day at early morning the king went to the priest to hear his words. Thepriest then said to the king, “Listen: this has been a favorable night to your goddess;[[28]]women with sinful mouths[30] shall not live before you; they die at the hands of your goddess.” And when the priesthad ended these words they went on the outside in accordance with the duties of thepriest of Papa. Then all the people came together with all the chiefs and the priests,before the priest of the House of Papa, who would release them from service and fromthe temple. The king then commanded his overseer to furnish dogs for his goddess—aboutforty of them—together with chickens. And when these things were brought and placedtogether the priest waved a short spear (or javelin) and sat down. Then the king commandedthe priest of the House of Papa, “Get me the sash belonging to my wife, and her piggift to the deity.” The priest went to fetch the queen. On her accompanying him heheld one end of the sash belonging to her in one hand and the pig in the other hand,while she held the other end of the sash behind the priest, who was chanting a prayer.The people gazed earnestly upon her. She had fastened a white garment (pau) around her waist. And when they came near to the goddess the priest ceased praying;the queen then offered the sash and the pig to the goddess, saying: “Here is thy sashand thy pig. My husband and I will be safe in thee, O goddess. Give us a boy child,a beautiful image of yourself; otherwise a girl child, a pillar of white for yourself,O goddess. It is finished.”

A ao ae la i ka wa kakahiaka, alaila hele aku la ke alii iona la e hoolohe i kanaolelo mai, a i mai la ia i ke alii: “E, ua maikai ae nei keia po o ko akua wahine,aole e [[29]]ola na wahine waha hewa mai ia oe, e make ia i ko akua wahine.” A pau ae la ka kekahuna olelo ana, alaila hele ae la lakou mawaho iho i ka oihana a ke kahuna o Papa,alaila hele mai la na kanaka a pau loa, a me na ’lii a pau loa, a me na kahuna a pauloa, imua o ke alo o ua kahuna hale o Papa la, nana lakou e hoonoa i keia la, a meka luakini, alaila kena ae la ke alii i kana luna i ilio na ua akua wahine la hookahipaha kanaha ilio a me ka moa, a halihali mai la lakou a akoakoa, alaila hoali ae lake kahuna i ka o a noho iho ia ilalo, a pau ae la ia, alaila kena ae la ke alii iua kahuna hale o Papa nei e kii aku oe i ka malo a kuu wahine a me kana puaa makanamai i ke akua, a kii aku la ke kahuna i ua alii wahine la; a haele pu mai la lauame ia a paa mai la ia mamua o ka malo o ua alii wahine la, a me ka puaa i kana lima,a ua paa mai la no hoi kela o kona lima i ua malo nei mahope mai o ke kahuna, a pulemai la ia mamua ona, a nana nui mai la ka maka o na kanaka a pau a ua kakua kela meka pau keokeo ma kona hope, a kokoke aku la laua imua o ke alo o ua akua wahine la;a pau ae la ka pule a ke kahuna, mohai aku la ke alii wahine i ka malo a me kana puaai ke akua wahine, i aku la ia: “Eia ko malo a me ko puaa, e ola maua me kuu kane iaoe, e ke akua, me kuu kane, a e haawi mai oe i keikikane na maua i kii pala nou, eke akua, aka, i ole, i kaikamahine maua i kukuoloa nou, e ke akua, ua noa.”

Then came certain prophets to worship their goddess. Some for Pele, others for Hiiaka,Kapo, Pua and Kamohoalii. There were many prophets who came this day before the king’sgoddess, where they, every one of them, offered sacrifices of goods, pigs, chickens,and sashes, and all other things, saying: “Here are the pigs, the chickens, and thesashes, gifts from us to thee. Save thou thy offspring; let us be strong before thee,and let the chiefs sustain us before them; and wilt thou see that we are forgivenon the day that we seek pardon.” They then ceased their petitions and went away. Thepriest of the House of Papa then arose, waved the fire stick, sat down and prayedto the goddesses. The fires were then started for broiling dogs and chickens; thesewere brought together in the presence of the goddesses. Then the king offered thebroiled dogs and chickens. The priest of the House of Papa then exclaimed in a loudvoice over the people, saying: “Elieli.”[31] The people then responded “Kapu. Elieli. Noa ia e, noho mua.”[32]

Alaila hele mai la ka poe kaula hoomana i ko lakou mau akua wahine, o Pele ke akuao kekahi, a o Hiiaka ko kekahi, a o Kapo ko kekahi, a o Pua ko kekahi, a o Kamohoaliiko kekahi; he nui loa no na kaula i hele mai i keia la, imua i ke alo o ko ke aliiakua wahine, a malaila lakou e mohai ai i ka lakou mau waiwai, i ka puaa, a me kamoa, a me na malo a lakou a pau loa, a mohai aku la lakou penei: “Eia ka puaa, a meka moa, a me ka malo, he makana na makou ia oe, e hoola mai oe i ko pulapula, e manahoi makou imua ou, a e hoopono mai hoi na ’lii ia makou imua o lakou, a e ike oe ekala ia makou i ko makou la e olelo ai.” A oki ae la ka olelo ana a lakou, alailahoi aku la lakou, alaila ku ae la ke kahuna hale o Papa iluna, e hoali i ka au lima,a noho iho la ia pule aku la, i ua mau akua wahine la; a mai la ke ahi pule ku o kailio, a me ka moa, a hoakoakoa ia mai la ia mau mea imua o na akua wahine, alailamohai aku la ke alii i ka ilio pulehu, a me ka moa pulehu, alaila hooho ae la ke kahunao ka hale o Papa me ka leo nui iluna iho o na kanaka iho la penei: “Elieli.” A paneae la ka leo o na kanaka penei: “Kapu, elieli, noa ia e, noho mua.”

The temple was then quite free from kapu, and the king and priest came in touch with woman and with all the people. This wasthe eighth time that the king was under restriction in the temple, and he was nowfree. Thus the king and priest encouraged the worship of such false deities. Thesegods never uttered one word to the king and the priest, during all the time they werein the temple, when they offered their goods as sacrifices. The deities did not doanything for them. They themselves sang praises to the images; they themselves extolledthe deities; they did not receive any happiness from serving them. Their happinesswas not from serving them, but from their own imaginations. They were inflated withtheir own pride without any idea that it was only oppression. They thought, however,that the temple was a necessity.

Alaila noa loa ae la ka luakini a hoopa aku la ke alii a me ke kahuna i ka wahine,a me na kanaka a pau loa, pawalu ke kapu ana o ke alii i ka luakini, a noa ’e; a pelake alii, a me ke kahuna i hooikaika ’i i ua mau akua wahahee nei, aole i olelo ikimai ke akua i ke alii, a me ke kahuna i ko lakou manawa iloko o ka luakini, i ka lakouhaawi ana aku i ka lakou mau waiwai, aole loa mai pela ke akua ia lakou a o lakouwale no ka i hoole aku i ke akua a lakou wale no i hiilani aku i ke akua, aole o lakouolioli i loaa mai ke akua, eia ko lakou olioli, aole nae na ke akua mai na lakou waleiho no, a he hoanou i na waha o lakou, aohe akaka he pilikia wale no, a wa iho lalakou i ka maikai o ka luakini.

Then all the chiefs went to their places to worship their gods, as a sequel to the[[30]]king’s temple service. All the chiefs had a certain time for worship. Some had theirtemple restrictions for three days, some four days, some five days, some two days,when they ceased worshipping; but the king had eight, and even ten days of worship.

Alaila hoi aku la na ’lii a pau, e hoomana i ko lakou mau akua, i hope no ka luakini[[31]]a ke alii, a o na ’lii a pau loa eia ke ano o ka lakou hoomana ana, a po akolu kekapu ka heiau a kekahi alii, a po aha ka kekahi alii, a po alima ka kekahi alii, apo alua ka kekahi alii, pau ka lakou hoomana ana, aka, o ka ke alii po awalu ia, ahe anahulu kekahi a ke alii.

These are the months for war: 1, Kaelo, that is December; 4, Welo, March; 2, Kaulua, January; 5, Ikiki, April; 3, Nana, February. Those were the only war months of the king and the priest.

Eia ka inoa o na malama kaua a ke alii o Dekemaba, Kaelo no ia 1, Maraki, Welo ia4, Ianuari, Kaulua ia 2, Aperila o Ikiki ia 5, Feberuari o Nana ia 3. Pau na malamakaua o ke alii a me na kahuna.

OF THE OPELU (FISH)

NO KA OPELU.

When the new month of Kaaona (May) arrived the priest said to the king, “This is the month of May. The sharp bonesof the fish have been trimmed. There is no war, and let us live in peace.” The fishermenof all the district divisions round about then made preparations. And when the nextmonth, Hinaiaeleele (June), arrived, in the evening of Hilo, the priest, all by himself, tabued the opelu, the king not knowing of it. They offered prayers this night, the priest sacrificinga pig to the deities. And when it was night, the priest prepared a fowl for his ancestralgod and his deity. They (the people) went to sleep that night, the fires being restrictedfrom burning in all places, all noises were prohibited; also the crowing of the rooster,the grunting of the pigs, and the barking of the dogs. It was a most sacred night.

A hiki mai la keia malama hou o Mei, o Kaaona ia, alaila olelo aku la ke kahuna ike alii: “E, o Kaaona keia malama, a ua kalai a’e kuku o ko ia, aohe kaua, e nohomalie kakou,” a hoomakaukau iho la ka poe lawaia o na aina a puni, a hiki mai la kekahimalama hou, o Iune, Hinaiaeleele ia, a ahiahi iho la i o Hilo a kapu iho la ke kahunai ka opelu o ke kahuna wale no, aole ke alii ike ia hana ana, a pule aku la lakoui keia ahiahi, a mohai aku la ke kahuna i ke akua i ka puaa; a pau ae la ia, a poeleeleiho la kauo iho la ke kahuna i keia po i ka moa a me kona aumakua, a me kona akua,a moe iho la lakou i ka po, a ua hoomalu ia aku la ke ahi o kela wahi, a o keia wahi,a me ka walaau, a me ka moa kani mai, a me ka leo o ka puaa, a me ka ilio aoa mai,a he po kapu loa no keia.

In the early morning the high priest went into his sanctuary to offer a prayer. Thiswas called hulahula.[33] The high priest prayed in a lonely place, he and his attendant priest. The high priestthen offered a pig in sacrifice, placing it before the deity. They then conferredbetween themselves, saying, “How is our service?” The high priest answered, “The prayerwas well. The king’s country is safe, as also the king and all the people.” They thenwent on the outside to inquire particularly of the people, who might have heard something.And they said unto them: “What have you heard on the outside, here?” And they said,“We did not discern anything wrong out here.” Then the high priest said unto his people:“Sing aloud; raise your voices high; give thanks for the excellence of the services.”And they exclaimed aloud, raising high their voices, saying, “The services are ended”(or finished).

A wanaao ae la hele aku la ke kahuna e kai i ka aha iloko o ke kaula a o Hulahulaka inoa o keia aha, pule aku la ke kahuna i kahi mehameha oia no a me kona kahuna,a pau ae la ia, a mohai aku la ke kahuna nui i ka puaa, a hoonoa aku la ia i konamohai imua o ke alo o ke akua; alaila olelo iho la laua malaila, i iho la laua: “E,pehea, ka aha a kaua?” a i aku la ke kahuna nui: “Ua maikai ka aha, ua ola ka ainao ke alii, a me ke alii, a me na kanaka a pau loa;” alaila hele ae la laua mawaho,e ninau pono aku i ka poe kanaka nana e hoolohe mai mawaho, a i aku la laua ia lakou:“E heaha ka oukou mea owaho nei i lohe ai?” a hoole mai la lakou: “E, heaha ka oukoumea owaho nei i lohe ai?” a hoole mai la lakou: “Aole a makou mea hewa i ike mawahonei.” A i aku la ke kahuna nui i kona mau kanaka: “E hooho ae oukou me ko oukou mauleo nui iluna, e mahalo i ka maikai o ka aha,” a kahea nui ae la lakou me ka leo nuiiluna, a i ae la penei, lele wale ka aha, e.

At daylight they made a short prayer on the outside of the opelu[34] house. The people were then seated in four rows, and at the same time the featheridol of the high priest was set up. The attendant priest then stood up and all joinedin prayer. When the idol was set up they all at first stood in a circle around it,and then moved to the upper side and prayed. The priest then offered the alaea prayer and sacrificed to his ancestral deities, after which he prayed with a loudvoice over the people, saying: “My brothers, it is well; you are safe,” (they then)arising four times, and sitting down again four times, after which the attendant priestinquired of the high priest: “How was my prayer?” The high priest answered, “Our prayerswere perfect.” After this they went on the outside on the kuula, where they offered a short prayer.

A malamalama ae la, alaila pule uuku aku la lakou mawaho iho o ua hale opelu nei;a pau ae la ia, alaila hoonoho lalani iho la lakou i na kanaka i ke kauwila ana alakou, eha lalani kanaka, a kukulu iho la ke akua hulumanu o ke kahuna a ku ae lakona kahuna iluna, a pule aku la lakou, aka ae la ke akua poai ae la lakou, a hoiae la lakou ma ka aoao mauka, a pule iho la ke kahuna, a pau ae la ia, alaila puleiho la ke kahuna i ka pule alaea, a kaumaha ae la ua kahuna alaea nei i kona aumakua;a pau ae la ia, pule nui iho la ia me ka leo nui iluna iho o na kanaka, a i iho laia i na kanaka penei: “E kuu a kaikaina, hikia, ola,” eha ku ana iluna, a eha nohoana ilalo; a pau ae la ia, alaila olelo mai la kela kahuna i ke kahuna nui, i maila: “Pehea keia pule au?” A i mai ke kahuna nui: “Ua maikai ka pule a kakou.” A pauae la ia, a hoi aku la lakou a mawaho iho o ke kuula, a pule aku la lakou mawaho,he wahi pule uuku no ia.

They then entered the temple (heiau) where the priest offered a prayer called kolii, in which they all joined in earnest supplication, with their hands held high towardsthe house, and with very loud voices exclaiming: “The prayer, this is the prayer:O Ku, O [[32]]Lono, O Kane, O Kanaloa, long life to the king.” The pigs were then broiled and broughtbefore the wooden idol, with coconuts and bananas. After this and at the conclusionof a prayer, the priest offered the pork and the coconuts and the bananas to the idol,giving thanks to all the images. Then they all left the temple and went to their places.And when their pigs were cooked the people took them to the heiau where a priest pronounced a blessing upon them, after which the people brought theirshares to their places, first giving thanks to their smaller deities, and had theirmeal, after which the priest commanded a man to “go to the mountains to get pala fern,” cautioning him that if he was caught in the rain to let him know. The manwent up, found the pala fern, and while breaking it off the rain fell. He came down feeling happy for beingcaught in the rain. When he had come into the presence of the priest, the latter askedhim, “How fared you on your trip up?” He answered and said, “You told me to go up,and I have done so. My hands broke off the pala fern when the rain fell over me, and I was nearly bent with the cold.” Then the priestsaid, “The omens are good. Tomorrow we will make a haul.”

A pau ae la ia, a komo aku la lakou iloko o ka heiau a pule aku la lakou malaila ahoali ae la ke kahuna i ka aha o Kolii ka inoa o keia aha, a ulono aku la lakou ika pule, a hoopii aku la na ahi limalima iluna o ka hale, a kahea nui ae la ko lauamau leo iluna lilo, a hea ae la laua penei, a ia e penei ka aha o ka aha nei e Ku,e Lono, e Kane, [[33]]Kanaloa, e ola i ke alii; a pau ae la ia, alaila pule aku la lakou a pulehu aku lalakou i ka puaa a halihali mai la ka puaa pulehu imua i ke alo o ke akua laau a meka niu a me ka maia; a pau ae la ia, a mahope iho o ka pule ana, a mohai aku la kekahuna i ka puaa i ke akua, a me ka niu, a me ka maia, a hoalohaloha aku la ia imuao ka poe kii; a pau ae la ia, alaila haalele iho la lakou i ka heiau, a hoi aku lalakou i ko lakou wahi, a moa mai la na puaa a lakou a halihali aku la i ka puaa alakou imua i ke heiau, a hele aku la kekahi kahuna e hainaki i ka puaa; a pau ae laia, alaila hoihoi mai la ka lakou waiwai i ko lakou wahi, alaila hoole aku la lakoui na akua liilii o lakou, a paina iho la lakou; a pau ae la ia, alaila kena aku lake kahuna i kekahi kanaka: “E pii oe iuka i pala a i loohia oe e ka ua e hai mai oeia’u.” A pii aku la ua kanaka la iuka a lalau aku la kona mau lima i ka pala, a hahaimai la ia i ka pala a haule mai la ka ua a iho mai la ia me kona olioli nui i konahalawai ana me ka ua, a hiki mai la ia i ke alo o ke kahuna, alaila ninau aku la kekahuna ia ia: “Pehea kau pii ana aku nei iuka?” A i mai la ia: “Ua i mai oe ia’u,e pii au iuka, a ua pii aku nei au, ua hahai mai kuu lima i ka pala, a ua mai la kaua iluna iho o’u, a mai opili loa au,” alaila i aku la ke kahuna: “Ua maikai ku aupala, apopo hei ka ia.”

It was then sunset. The priest and the people went to the temple to pray to the deities,after which they all left the temple. The opelu fisherman then prepared his canoe and his net, and at early dawn a priest repairedto the temple to bring the bunch of pala ferns which he placed in the canoe, at the same time asking for a blessing from thedeity. He came away after placing the pala ferns. And when the fisherman saw the priest come away he collected together hisfishing apparatus and his net. He girdled on a white sash on his waist, and chantedto his ancestral deities, saying, “O ancestral gods of the night, the night is overand I am come with the day. Here is the sash, and wilt thou watch over me that I maynot be shamed.” After this prayer he put his net on board the canoe and sailed outto sea.

A kapoo iho la ka la, hele aku la ke kahuna iloko o ka heiau e pule aku lakou i keakua, a hoou aku la lakou i keia po; a pau ae la ia, a haalele aku la lakou i ka heiau,a ua hoomakaukau iho la ke kanaka nana e lawaia ka opelu i kona waa, a i kona upena,a wanaao ae la makaala aku la kekahi kahuna iloko o ka heiau, e lawe mai i ka pupupala iluna o ka waa, a lawe aku la ia a hiki i ka waa, a hooulu aku la ua kahuna lae hoomana i ke akua; a pau ae la ia, waiho iho la i ka pala, alaila hoi mai la iaike mai la na maka o ua lawaia la i kana hoi ana mai, alaila hoomakaukau ae la iai kana mau waiwai lawaia, a me ka upena, a hume ae la ua lawaia la i kona malo keokeo,kaumaha aku la ia i kona aumakua, a i aku la ia: “E na aumakua i ka po pale ka po,puka i ke ao ia’u, eia ka malo, e nana oe ia’u i keia la hilahila o’u.” A pau ae laia a hoouka aku la ia kana upena, a holo aku la lakou i kai.

This was a most sacred day, no fires being lighted here or there, no other canoesbeing seen on the ocean, this day, lest they perish. When the fisherman reached thefishing grounds and lowered his net he prayed to his ancestral deities, saying, “O,ancestral gods of the night; the night is gone and I am come with the day. Give megreat power this day. Cover the belly of our net this day.” He then cast the net andthrew out the bait. The opelu (fish), on devouring the bait, came streaming into the net, which was then drawnup by the fisherman, who was murmuring a prayer all of that time. He then seized theneck of the net and drew it toward him, calling thus: “O Ku, this has been a great day for us. You have covered my shame this day.” After this, they(the people) lifted the net into the canoe, collected their fish and shoved off thebow of the canoe. They all went inland making cheerful noise with their mouths.

He la kapu loa no keia, aohe ahi a mai o keia wahi a o kela wahi, aohe waa holo maio ka moana i keia la o make lakou. A hiki aku la ua lawaia la i ke koa, a kuu ihola i kana upena i aku la ia i kona aumakua hoomana aku la: “E na aumakua i ka po,pale ka po, puka i ke ao ia’u, i nui ko mana ia’u i keia la; e huna oe i ka hua oka upena a kaua i keia la.” A pau ae la ia, a kuu aku la kona lima i ka upena ilaloa hoolei aku la ia i ka ai, ai mai la ka opelu i ka ai a hahai mai la iloko o ka upenaa huki ae la ua lawaia la i ka upena me ka pule no ma kona waha, a lalau iho la konalima i ka pu o ka upena, a kaohi iho la kona lima, a kahea iho la ia penei: “E Kue, he la hoi na nou ia kaua i keia la, a ua nalowale kuu hilahila ia oe i keia la.”A pau ae la ia, kaikai ae la lakou i ka lakou upena iluna o ka waa, a hoiliili ihola i ka lakou ia, a papale ae la lakou i ka ihu o ka waa a hoi aku la lakou iuka,a kani mai la ke oho i ko lakou waha.

When they landed the priest came and stood at the landing place. The fisherman tookup seven opelu, walked up to the priest and placed them in the priest’s hand. The priest then tookthe opelu to an uhe[35] board, where the fish was consecrated to the deities. The fisherman then went tohis house to thank his ancestral deities, while the priest took the fishes and placedthem on a tray before the altar. Then the high priest ordered a man: “You take someopelu for the king, that he may eat of the first haul of the day.” [[34]]The man went as ordered, singing as he went. And when the people saw and heard himthey all sat down. And when he came before the king he handed him the fishes and thenran away with great speed, lest he might be killed.

A pae aku la lakou iuka, a iho mai la ke kahuna, a ku mai la ia mauka, a lalau ihola ka lawaia i na opelu ehiku, a pii aku la ia a halawai me ke kahuna, a haawi akula i na opelu i ka lima o ke kahuna, a lalau mai la ia lawe aku la ke kahuna i naopelu i ka papa uhe a malaila e uhe ai i ka ia i ke akua; a pau ae la ia, alaila hoiaku la ua lawaia la i kona wahi e hoomana i kona aumakua, alaila lawe aku la ke kahunai ka opelu imua o ke kuahu, kau aku la i ka opelu iluna o ka haka, alaila i aku lake kahuna nui i kekahi kanaka: “E lawe oe i kekahi opelu na ke alii i ai mai kelai ka opelu mua [[35]]kau i keia la,” a kai aku la ke kanaka me ka oho no i kona waha a ike mai la ka makao na kanaka i ke oho ana aku a noho iho la lakou ilalo. A hiki aku la ia i ke aliila, a haawi aku la i ka opelu i ke alii, holo iho la ia a mama loa o make ia.

The king then went to the shrine where a priest prayed. They then prepared the king’sfish from which the king picked out the right eye and ate it, and offered thanksgivingto the deity. And in the morning which was that of Kukahi (the third night of the new moon), two mahamaha’s[36] were carried out to sea, one named Haleokaloa (House of Kaloa), the other Haleohiu (House of Hiu). And when these were brought[37] to the shore some of the priests offered prayers at that place. Their net havingcaught some fish, they went forth praising their fishing gods. In the evening thefires were extinguished and the night was made sacred. In the morning the women werereleased from their restrictions and were allowed to eat fish.

A hele ae la ke alii i kahi o ke akua ilaila e pule ai kekahi kahuna a hana iho lalakou i ka ia a ke alii, a poalo ae la ke alii i ka maka akau o ka ia, a ai ae lake alii a kaumaha ae la ke alii i ke akua; a pau ae la ia, a kakahiaka ae la i o Kukahilele ae la na mahamaha i kai i keia la, o Haleokaloa ka inoa o kekahi mahamaha a oHaleohiu kekahi mahamaha; a lele ae la laua i kai, a hoomana iho la no hoi kekahimau kahuna malaila. A hei ia ae la ka lakou mau upena, alaila hoi ae la lakou a hoomanaaku lakou i ua mau akua lawaia la; a ahiahi iho la lupa ke ahi; a kapu ihola i keiapo, a ao ae la kua wahine, alaila noa loa ae la lakou, alaila ai iho la ka wahinei ka ia.

Then canoes came from the ocean having noticed that the restriction on the opelu was lifted. This was a very strict ordinance of the priest. Nine days were used forthe restriction they had made, and nine days the canoes could not go out, nor wasit safe for them to come in from the ocean while the restriction was in force. Allof these things have passed away.

Alaila holo mai la ka waa ma ka moana mai, ike ae la lakou i ka noa ana o ka opeluoia lakou i holo mai, a he oihana kapu loa no keia na ke kahuna, a poaiwa lakou ikapu ai i keia mau oihana a lakou i hana ai, a poaiwa no hoi ka holo ole ana o kawaa, aole lakou e ola ke holo mai ma ka moana, i ka manawa i hana i keia oihana; pauloa ae la keia mau mea a pau loa.

Following are the names of the months in which the king and the priests did not wagewars, and in which one district (or island) did not wage war upon another. These arethe seven months: 1, May, which is Kaaona; 2, June, Hinaiaeleele; 3, July, Hilinaehu; 4, August, Hilinama; 5, September, Ikuwa; 6, October, Welehu; 7, November, Makalii.

Eia ka inoa o na malama kaua ole a ke alii, a me ke kahuna, aole e kaua aku keia ainai kela aina, aole hoi e kaua mai kela aina i keia aina; eia na malama kaua ole ehiku:Mei, Kaaona ia 1, Iune, Hinaiaeleele ia 2, Iulai, Hilinaehu ia 3, Augate, Hilinamaia 4, Sepakemaba, Ikuwa ia 5, Okakopa, Welehu ia 6, Nowemaba, Makalii ia 7.

Pau na malama kaua ole a ke alii.

CONCERNING THE YEAR

NO KA MAKAHIKI.

And when the new month, Ikuwa (September) by name, commenced, the king placed a signal in front of the temple showingthat the old year had passed and a new one had commenced. This was done on the nightof Hilo[38] (the first night of the new moon), the king and all the people and all the priestsassembling this evening on the outside of the temple, the people being arranged intwo rows. A priest stood up with a bunch of ieie ferns in his hand, and then they all joined in prayer: Then the priest said, “Mybrothers, it is well; we are safe.” Then they all stood up from front to rear, withloud rejoicings. After this the priest with the idols went to a court yard of thetemple, where they murmured in prayer. This prayer was called kauo[39] After this they all went to their respective houses, resting through the night. Atdaylight they left their houses and came and prostrated themselves outside of thetemple; the king, the priests and all the people. The people were arranged in fourrows, the feather deities being also arranged in rows. The high priest then arose,wearing a white sash around his waist, and holding a bunch of ieie ferns in his hand; and after making some incantations he offered a prayer to thedeity. After this invocation many priests arose praying and moving in a circle aroundthe deities. The alaea priest then arose to offer his petition, after which the people arose from frontto rear, all entering the temple, where they prayed before the idols.[[36]]

A hiki mai la kekahi malama hou o Ikuwa ka inoa, kau welu iho la ke alii i ke ahiahii o Hilo, imua o ka luakini, a hele aku la ke alii mawaho iho o ka luakini, a me nakanaka a pau loa, a me na kahuna a pau i keia ahiahi, a hoonoho iho la i na kanakaa pau elua lalani kanaka a ku ae la kekahi kahuna iluna me ka pupu ieie i kona lima,a pule aku la lakou, a i iho la ke kahuna i na kanaka. “E kuu kaikaina hikia ola.”A ku ae la lakou mai mua a hope, me ko lakou leo nui; a pau ae la ia, a hoi ae laka poe kahuna, a me ka poe akua ma ka papa hola’e uo ai lakou, a he kauo ka inoa okeia pule, a pau ae la ia, a hoi aku la lakou i ka lakou kauhale, a moe iho la lakoui keia po, a malama ’e la hele aku la lakou i ka lakou kauhale, a moe iho la lakoumawaho iho o ka luakini, a me ke alii, me na kahuna, a me na kanaka a pau, a hoonohoiho la lakou i na lalani kanaka eha, a kukulu lalani iho la lakou i ka poe akua hulumanu,a ku ae la ke kahuna nui iluna me ka malo keokeo i kona hope, a me ka pupu ieie ikona lima, a kalokalo ae la ke kahuna a kaumaha aku la i ke akua; a pau ae la kanakaumaha ana a ku ae la na kahuna a nui loa, a pule iho la lakou a poai ae la na akua;a pau ae la ia, alaila ku ae la ke kahuna alaea i kana pule ala ’e la na kanaka iluna,a ku ae la lakou iluna mai mua a hope; a pau ae la ia, alaila hoi aku la lakou ilokoo ka luakini, a pule aku la lakou imua o ke alo o ka poe kii.[[37]]

And the king offered bananas and coconuts as sacrifices; the king did not offer pigs,as sacrifices, to the deities this day. After this they went out and left the temple.And in the evening the priests, together with the deities, went to the courtyard ofthe temple, to offer the short prayer called kauo. After this and on the second night the priests returned to the temple, all by themselvesthis night. This prayer was called kalaku. In the morning the king awoke and went into the temple, and gifts of numerous pigsand great quantities of bananas and coconuts were brought forth, and on this day theyprayed earnestly and showed great reverence for the deities. And the king offeredall these many valuable things to the deities, showing the king’s great love, thisday, as also the priest. The people broiled the pigs to the number of three timesforty (one hundred and twenty); the people made great exultation with loud voice,on this day of their devotion. Then the altar was closed so that they all might notpray there. When the praying had ended the king offered the pigs, the coconuts andthe bananas, with great love in his heart for the deity. The king then said: “O god,this is the only time I shall see thee, and the only time thou shalt see me.” Afterthis prayer they left the temple going to their houses.

A mohai aku la ke alii i ka maia, a me ka niu, aole e mohai aku ke alii i ke akuai ka puaa i keia la; a pau ae la ia, alaila hele ae la lakou iwaho haalele iho lalakou i ka luakini, a ahiahi iho la hele aku la ka poe kahuna a me ka poe akua i kapapa hola e pule uuku aku malaila, a he kauo ka inoa o keia pule. A pau ae la ia,a po iho la i ka po alua hele aku la ka poe kahuna iloko o ka luakini, o lakou waleno i keia po, a he kalaku ka inoa o keia pule a lakou i neia po. A ao ae la ala maila ke alii a hele aku la iloko o ka luakini, a hookupu mai la ka puaa a nui loa ame na niu, a me ka maia a nui loa, a i keia la pule nui iho la lakou me ke aloha nuii ke akua, a hoouku aku la ke alii i ke akua i ka waiwai a nui loa, a he nui loa kealoha o ke alii i keia la, a me ke kahuna, a pulehu aku la na kanaka i ka puaa, ekolupaha kanaha puaa i pulehuia, he nui loa ka hiilani ana a ko lakou mau waha i keiala, i keia kapu ana a lakou, alaila papani kuahu, aole lakou e pule nui aku mahope;a pau ae la ka pule ana a lakou, a mohai aku la ke alii i ka puaa, a me ka niu, ame ka maia, me ke aloha nui no ona iloko o kona naau i ke akua, aka ho aku la ke aliii ke akua, i aku la ia penei: “E ke akua o ka’u ike ana aku no keia ia oe o kou ikeana mai no hoi keia ia’u.” A pau ae la ka lakou pule ana, alaila hoi aku la i kauhale,a haalele iho la lakou i ka luakini.

And when the pigs were cooked, and the king’s great share was brought out, about twiceforty pigs, the king parceling them out to the ordinary chiefs, a hind quarter each;to the higher chiefs, the breast; to the lowest chiefs the flanks; and to the commonpeople the loose meat. After this and when it was evening, the king and the priestand the deities and all the chiefs all joined in a service by the king and the priest,which was called kauwila[40] and they prayed with great love in their hearts toward the deity. There was no rainingthis evening, being sacred to the king’s kauwila service. After the praying the king offered the pigs, the coconuts and the bananasas sacrifices. After the king had made his offering to the deity, they left the temple,and behold! the evening was calm (clear), the people said, “this kauwila service of the king was excellent; we are indeed safe.”

A moa mai la ka puaa a lakou, a halihali mai la ka waiwai a ke alii a nui loa a hekanaha paha ka puaa a ke alii elua paha kanaha a haawi ae la ke alii i ka puaa i na’lii a pau loa pa-uha ia lakou, a o na ’lii nui pa-kea lakou, a o na ’lii liilii loapakaka lakou, a o ka puali paio lakou; a pau ae la ia a ahiahi ae la hele aku la kealii, a me ke kahuna, a me na akua, a me na alii a pau loa, a pule iho la lakou, ahe kauwila ka inoa o keia pule a ke alii, a me ke kahuna i keia ahiahi a ke pule neino lakou me ke aloha nui o ko lakou mau naau i ke akua, a he ahiahi ua ole mai keiahe kapu i kauwila a ke alii. A pau ae la ka pule ana a lakou, alaila mohai aku lake alii i ka puaa, a me ka niu, a me ka maia; a pau ae la ka ke alii kaumaha ana akui ke akua, a haalele iho la lakou i ka luakini, aia hoi, ua malie ihola keia ahiahi;i ae la na kanaka a pau, “maikai neia kauwila a ke alii, ola no kakou.”

During the night a number of the lesser priests came with the high priest to prayin the temple. The king did not accompany them at this time. They prayed earnestlythis night. The high priest then told the lesser priests, “You must repeat all ourprayers tonight; this is the only time we have to petition them (the deities).” They(the priests) did not sleep at all this night. And early in the morning they awakenedthe gods saying: “Arise ye, O Ku, O Lono, O Kane, O Kanaloa, it is daylight.” Suchwas the way that they acted with great falsification before these images this night.And all the people and all the chiefs exclaimed: “How the priests have kept awakeall through the night!”

A po iho la hele mai la kekahi poe kahuna liilii me ke kahuna nui, e pule lakou ilokoo ka luakini, aole i hele aku ke alii me lakou i keia po, a pule nui aku la lakoui neia po, a i aku la ke kahuna nui i ka poe kahuna liilii: “E pule mai oukou i kapule a kakou a pau i neia po, o ka kakou pule ana aku no keia ia ia,” aole lakou imoe iki i neia po a ao, a hoala aku la lakou i ka poe akua i ka wanaao, i aku la lakoui ke akua: “E ala mai oukou, e Ku, e Lono, e Kane, e Kanaloa, ua ao, ua malamalama.”A pela no hoi lakou i hana aku ai me ko lakou wahahee nui imua o ka poe akua laaui keia po; a i mai la na kanaka a pau, a me na ’lii: “Nani hoi ke ola ana a ka poekahuna i neia po.”

And when it was broad daylight, the king came to the temple to offer to the deitiesthe pigs and the bananas and the coconuts, after which they conducted a small servicecalled halua, in which the king offered some more sacrifices to the deities. They then went outand left the temple, going to the House of Papa, where they would remain all day.And when all the people and the chiefs had gathered and offered a prayer, the kingcommanded some men to broil a number of dogs—about ten—for the female deities. [[38]]When the dogs were cooked they were placed before the goddesses, together with theiholena bananas; and after the king had offered a prayer to them, the priest of the Houseof Papa declared the restrictions to be lifted, and they were free from all restraintthis day.

After nine days the king and the priests again went to the temple, and in the eveningof Mohalu[41] (when the moon was twelve nights old), entered it. Two men were stationed there.The high priest picked up two coconuts, and standing called upon the god Lono saying:“O Lononuiakea, here are the coconuts. Safety to thine attendant (or keeper), andto the land, and to the people.” These were the nights of Hua. And when the priest had offered the petition to the deities, and had thrown thecoconuts (to the men), one from each hand, he sat down, all joining in the supplication.The two men then stood up calling with loud voices, feeding the stars[42] and the moon this very same night. The king then offered pig and coconut to the deitiesafter which they left the temple. And when they had gone on the outside it was dark,so they rested that night. They expressed approval during the night, and the heartsof all the people were thankful, for they said: “The king’s gifts of coconuts weregood; the country is indeed safe.”

A ao loa ’e la hele mai la ke alii iloko o ka luakini, a mohai aku la ke alii i keakua i ka puaa, a me ka maia a me ka niu, a pau ae la ia, a pule uuku iho la lakoui keia kakahiaka, he halua ka inoa o neia pule, a mohai hou aku la ke alii i ke akua,a pau ae la ia, a haele ae la lakou iwaho haalele iho la lakou i ka luakini, a hikiaku la lakou i ka hale o Papa, a malaila lakou e noho loa ai i neia la; a akoakoamai la na kanaka a me na ’lii a pau loa, a pule iho la lakou malaila, a kena aku lake alii i kekahi poe kanaka e pulehu aku i mau ilio na ke akua wahine, he umi pahailio, a pau mai i ka pulehu ka [[39]]ilio, a hoakoakoa ia mai la imua o ke alo o ua mau akua wahine i ka ilio, a me kamaia iholena, a pau ae la ka ke alii kaumaha ana aku i ke akua, a hoonoa ae la kekahuna hale o Papa ia lakou i neia la, alaila pau loa ae la ke kapu o lakou i neiala. A mahope iho o na la eiwa alaila hoi hou aku la ke alii a me na kahuna iloko oka luakini, a i ke ahiahi i o Mohalu komo aku la lakou iloko o ka luakini, a ilailaelua kanaka e ku ana iluna, a lalau ae la ka lima o ke kahuna nui i na niu elua, aku ae la iluna, a kahea aku la i ke akua ia Lono, i aku la: “E Lononuiakea, eia kaniu, e ola i ko kahu a me ka aina, a me na kanaka, o na po keia i o Hua nei.” A pauae la ka ke kahuna kaumaha ana aku i ke akua, a hoolei aku la ia i ka niu, i konalima i kekahi i kekahi, a noho iho la ia ilalo, a pule aku la lakou a ku ae la uamau kanaka la elua iluna, a kahea ae la laua me na leo nui iluna, a hanai aku la lakoui ka poe hoku, a me na malama, i keia ahiahi hookahi no, a pau ae la ia, alaila mohaiaku la ke alii i ka puaa a me ka niu, a pau ae la ka ke alii kaumaha ana aku i keakua, a haalele iho la lakou i ka luakini, a hele aku la lakou iwaho, a poeleele ihola moe iho la lakou i keia po, a mahalo iho la lakou i neia po, a me ka naau o nakanaka a pau loa, i ae la lakou penei: “E, maikai ka niu a ke alii, ola no ka aina.”

At dawn the king and the priest and one other man went into the temple to pray asthey had done before, after which the restriction on them was raised that night. Theyleft the temple and went outside. And after these things there was nothing for themto do for twenty and nine nights. Then the priest again went into the temple to breaka coconut, which was the priest’s own and that of the people also. It was a yearlyfestival custom, and it was formerly enacted so it was to be observed by the priest.After this the priest left the temple when they were all released from restrictionsthis night.

A wanaao ae la hele hou aku la no ke alii iloko o ka luakini, a me ke kahuna a mekekahi kanaka iho no o lakou, a pule aku la lakou e like no me ka lakou hana ana mamua;a pau ae la ia, a noa ae la no lakou i keia po, haalele iho la lakou i ka luakini,a hele ae la lakou iwaho; a pau ae la neia mau mea a pau, a noho wale iho la no lakoui keia manawa, a he iwakalua po a me kumamaiwa, alaila hele hou aku la ke kahuna ilokoo ka luakini, e wahi i ka niu, o ka ke kahuna niu no neia, a me kanaka ainana, heloina no ia no ka makahiki, a ua like no me kela hana ana mamua, a pela no hoi keiahana ana aku a ke kahuna; a pau ae la ia, a haalele iho la ke kahuna i ka luakinia noa loa ae la no lakou i neia po.

And when seven more nights had come to pass and on the day of Laau-ku-lua,[43] the deities of all the lands were turned on this day. They were not to be stood up,as the annual restrictions prevailed, and the collectors of tributes from all overthe land were near, and had brought a great collection of goods for the king’s annuity,consisting of dogs, cloths, malos, fish and all other things and placed them beforethe king, all the districts paying tribute this day. And in the night of Laau-pau (the 20th) the collection was displayed and the king’s feather deity and the lesserpriests came to distribute the offerings this night. This was a very sacred night,no fires burning, and no noise to be heard. They offered prayers this night and thenwent to sleep.

A hiki hou mai la ua mau po hou ehiku, o Laaukulua ka inoa a ia la huli iho la keakua o na aina a pau ia la, aole lakou e kuku hou aku, ua kapu ae la no i ka makahiki,a ua kokoke mai la na kanaka halihali waiwai o na aina a pau, a ua halihali mai lalakou i ka waiwai na ke alii a nui loa, no ko ke alii makahiki, i ka ilio, a me kekapa, a me ka pau a me ka ia, a me na mea no a pau loa imua i ke alo o ke alii a hookupuiho la na mokuna aina a pau i keia la; a po iho la i o Laaupau, hoomoe iho la ka puu,a hele mai la ke akua hulumanu o ke alii, a me ka poe kahuna liilii e hoomoe i kapuu waiwai i keia po, a he po kapu loa no keia po, aole e a mai ke ahi, aole e walaaumai, a pule iho la lakou i keia po, a moe iho la lakou.

And in the morning of Ole-kukahi (the 21st), the king arose, and the priest and another man, who was a great favorite,holding the drum, the three came to the place where the tributes were displayed. Theking offered a pig to the deity and then they joined in supplication. After prayerthe pigs prepared for them were cooked, and they sat down to partake thereof. Afterthe meal the priest distributed the collection, and then asked the king, saying, “Howwas your prayer?” He answered, “It was very good; there was no rain, no noises; itwas excellent,” and he raised the restriction in this week.

A kakahiaka ae la i o Olekukahi ala mai la ke alii, a me ke kahuna, a me kekahi kanakapunahele nui, akolu lakou e hele aku i keia kakahiaka, a hele aku la ke alii, a meke kahuna, a me ua kanaka punahele nei ia ia ka pahu, a pule aku la ke kahuna, a hikiaku la lakou i kahi o ka puu i hoomoe ia ’i, a kanaenae aku la ke alii i ka puaa ike akua; a pau ae la ia, a pule iho la lakou, a pau ae la ka lakou pule ana. A moaae la na puaa a lakou ai nui iho la lakou. A pau ae la ka lakou ai ana, alaila kuiwaiho la ke kahuna i ka puu, a pau ae la ke kuiwa ana a ke kahuna i ka puu, alaila ninauaku la ke kahuna i ke alii, i aku la: “Pehea ko pule?” I mai la kela: “Ua maikai,aohe ua, aohe walaau, ua maikai loa.” A hoonoa ae la ia i keia pule.

Then the priest took a large portion from the collection for his share, part of whichhe sacrificed to the king’s deities. And after this, the king commanded that the goodsbe given to the chiefs and the chiefesses, and to the guards. And the person who hadthe [[40]]superintendency gave the goods away to all the chiefs and to all the people. On thenight of Ole-kukahi, all the feather deities were worshiped, and in the morning the chiefs and the peoplecollected great quantities of food for their annual festival, and the people of thewhole country also made collection of food for their annual observance, and therewas plenty of intoxicants[44] for the chiefs and for the people from the back countries. On the night of Ole-kulua, was the worship of the wooden images. The priests prayed throughout the night, andin the morning, the day of Ole-kupau (23rd), the makahiki[45] image was decorated. This was a very sacred day.

A ohi ae la ke kahuna i kona waiwai a nui loa, a kaumaha aku la ia i kekahi waiwaino ko ke alii mau akua; a pau ae la ia, alaila kena aku la ke alii i ka waiwai e haawiaku no na ’lii a pau a me na ’lii wahine a pau, a me ka puali a pau, a haawi aku laka mea [[41]]ia ia ka luna, a maii aku la ia i na ’lii a pau loa, a me na kanaka a pau loa. A poiho i o Olekukahi kauo iho la na akua hulumanu a pau loa i keia po, a ao ae la hoolakolakomai la na ’lii, a me na kanaka i ka mea ai a nui loa, no ko lakou makahiki, a ua hoolakolakomai la no hoi na kanaka o keia aina a pau loa, i mea ai no ko lakou makahiki, a uanui loa mai la na mea ona a na ’lii a na kanaka o kuaaina a pau loa. A po iho la io Olekulua kauo iho la ke akua laau i keia po, a pule iho la na kahuna i keia po,a ao la, kuwi iho la ke pa, o ke akua makahiki i ke ao i o Olepau, a he la kapu loakeia.

Due preparations were made by the women being arrayed in skirts, and all the men infancy sashes. In the evening all the chiefs and all the people engaged in earnestprayers. Pig oven fires were started here and there, and also fires for the dog ovensof the women here and there. And in the night loud noises were heard in all directions,some from awa drinkers, some from blaspheming men; the whole country greatly enjoyed their annualfestivity in this one night. In the middle of the night they all went in bathing,which is called hiuwai, while the fires burned from all around. It was a great bathing night for all thepeople.

A hoomakaukau iho la ka pa-u o na wahine a pau, a me ka malo maikai o na kanaka apau. A ahiahi iho la, kauo nui iho la na ’lii a pau loa a me ka makaainana a pau loa,a a mai la na umu puaa a kanaka o ia wahi aku a o ia wahi aku, a me na umu ilio ana wahine o ia wahi aku a o ia wahi aku; a po iho la olo mai la ka pihe o kela wahi,a o keia wahi, a he pihe awa, a he pihe kuamuamu na na kanaka a ua makahiki nui ihola na aina a pau i keia po hookahi no a like a like iho la keia po, alaila hele akula lakou e auau a he hiuwai ka inoa o neia auau ana a lakou, a a mai la ke ahi a nuiloa o keia wahi o kela wahi, a he po auau nui loa no keia no na kanaka a pau.

In the morning they all left the water, as it was then restricted to the deity Lononuiakea.They then fastened on handsome waistcloths, and wore their fine garments, while themen girded on their fancy sashes, making them this day handsome men and graceful women.They went to their houses and enjoyed the fat things prepared by themselves, of whichthey had an abundance these days. The idols were placed on the outside, in the openplace, and when the people saw them they exclaimed, “There is the long god (akua-loa),and the short god (akua-poko),” and Kaloa-kukahi (24th) was the day these were seen abroad.

A kakahiaka ae la, hoi ae la lakou ma kapa o ka wai, a ua kapu ae la ka wai i ke akuaia Lononuiakea, alaila kakua ’e la lakou i ka pau maikai, aahu iho la i ke kapa maikai;a hume ae la na kanaka i ka malo maikai, kanaka maikai iho la lakou a wahine maikaiiho la ka wahine i keia la, a hoi aku lakou i ko lakou kauhale, a wehe ae la ka lakoumau mea ai momona, a he nui loa ko lakou mau mea ono i keia mau la, a ua ku ae lake akua iwaho i ke akea a ike ae la na kanaka aia aku la lakou, aia o ke akua loa,a me ke akua poko, a o Kaloakukahi ko laua la i ike ae ai iwaho.

And the deity had decreed his law that man was prohibited not to kill; war was prohibitedand no fighting; the ocean was prohibited, not a canoe was to sail; the kapa block was prohibited and no cloth was to be beaten; the drum was prohibited to bebeaten; the horn was prohibited to be blown; the land was prohibited to be loosened;the heaven was sacred to Lono; the thunder was sacred to Lono; the earth was sacredto Lono; life was sacred to Lono; the hills were sacred to Lono; the mountains weresacred to Lono; the ocean was sacred to Lono; the raging surf was sacred to Lono;the family was sacred to Lono; the sailing canoe was sacred to Lono. Thus the deityenumerated his laws, which the chiefs and the priests and all the people duly observed.

A ua hoohiki ae la ke akua i kona kanawai a kapu kanaka aole e pepehi, e kapu ke kaua,aole e hakaka, e kapu ka moana, aohe waa holo, e kapu ke kua aole e kuku, e kapu kapahu, aole e pai, e kapu ka pu, aole e puhi, e kapu ka aina, aole e hemo, e kapu kalani, ia Lono ke hekili kapu ia Lono, e kapu ka honua ia Lono, ke ala i kapu ia Lono,e kapu ka mauna ia Lono, ke kuahiwi kapu ia Lono, e kapu ka moana ia Lono, ke kaikookapu ia Lono, e kapu ka ohona ia Lono, ka waa holo kapu ia Lono, a pela ke akua ilahui mai ai i kona kanawai. A malama ae la na ’lii a me na kahuna a me na kanakaa pau i kona kanawai.

As the makahiki deities were placed in the open, the produce of the land was brought forth. The longgod then started to make a circuit of the land in twenty and three days, going onthe righthand side, while the short god went on the left-hand side in four days. Whilethe makahiki deities were thus on their circuit the high priest occupied the consecrated place,and was to be very sacred during the four days; he was not to look outside; he wasnot to eat fresh food or fresh fish, and he had to close his eyes whenever he wentoutside.

A ku iho la ua mau akua makahiki nei i ke ahu, a halihali aku la ka waiwai o ia mauaina, a hele mai la ke akua loa ma ka aoao akau e poai hele ana i ka aina a puni,i na la he iwakalua a me kumakolu, a hele aku la no hoi ke akua poko ma ka aoao hema,i na la eha, a hele aku la ua mau akua makahiki nei. Noho iho la ke kahuna nui i kaiu, a he kapu loa no ia i na la eha, aole ia e nana mawaho aole ia e ai i ka ai houmai a me ka ia hou mai, a he pani kona maka ke hele mawaho.

And when the long god arrived at the king’s place, the king prepared a meal for [[42]]the said god. The attendants were then under restriction for a short time. As thegod was brought out of the king’s house and the eyes of the king beheld the image,they were filled with tears, and he cried for his love of the deity. And the kingand all the people who were in the house, cried out, “Be thou feared, O Lono;” andthe attendant people answered for the deity’s greeting, saying: “Is it mine?” andthey answered, “Here is the king’s greeting unto you, O Lono.” The people outsidereplied, “Here is Lono’s greeting unto your majesty.” After these things the deitywith his attendants entered the king’s house while certain priests who came with himoffered prayers which were followed by the king’s priest. Then the king offered thedeity an ivory necklace, placing it around the god’s neck. The king then fed the manwho carried the idol, he was the image’s mouth, and ate the pork, the uhau,[46] taro and coconut pudding and awa. This service was called hanaipu.[47]

A hiki aku la ke akua loa i kahi o ke alii, a hoomakaukau ae la ke alii i mea ai na[[43]]ua akua la, a kapu uuku iho la lakou, a puka mai la ke akua mawaho iho o ko ke aliihale, a ike aku la ka maka o ke alii i ke akua, a uwe aku la ka maka o ke alii i keakua, a uwe aku la ia i ke aloha i ke akua, a pane aku la ke alii, a me na kanakaoloko o ka hale a pau, e weli ia oe, e Lono, a pane mai la ka waha o na kanaka i keakua aloha, i mai la lakou na’u paha, ai aku la lakou, e ia ke aloha na ke alii iaoe e Lono, a i mai la na kanaka mawaho, e ia ke aloha na Lono ia oe e ka lani; a pauae la ia mau mea, alaila komo mai la ke akua iloko o ka hale alii, a me ka kona maukanaka, a ua pule mai la kekahi mau kahuna i hele pu mai no me ke akua, a ua pulemai la no hoi ka ke alii kahuna, alaila kanaenae ae la ke alii i ke akua, i ka nihopalaoa, a hoolei aku la i ka ai o ke akua, a hanai aku la ke alii i ke kanaka nanae amo ke akua, aia ia ia kona waha nana e ai ka puaa, a me ka uhau a me ke kulolo,a me ka awa, a he hanaipu ka inoa o neia mea.

After this the deity went outside the hanaipu of all the chiefs who worshipped thedeity. The deity did not eat their pork, but the man who carried it; he was its mouthwho ate its food. The king then called for a boxing contest. A very large number ofmen and women attended the match, among whom was a small sporting deity of Lono, Makawahineby name. There was loud shouting from the people while the said small female sportingdeity was amusing the people, to make them feel very happy. Both the women and themen were dressed handsomely. Both men and women boxed.

A pau ae la ia, a hele aku la ua akua la iwaho, i ka hanai pu a na ’lii a pau loa,e hoomana mai ana lakou i ke akua. Aole na ke akua e ai ka lakou puaa, na ke kanakano nana e amo, o kona waha ia, nana e ai kana waiwai. Alaila makemake ae la ke aliii aha mokomoko, a hele mai la na kanaka a nui loa, a me na wahine a nui loa, a helemai la ke kauwahi akua paani o Lono, Makawahine kona inoa; a kani mai la ka pihe ana kanaka, a me ua wahine akua paani nei e hooluolu ana i ka naau o na kanaka i nuika hoihoi o lakou, a kahiko mai la na wahine, a me na kanaka a pau loa, a mokomokoiho la na kanaka a me na wahine.

After this the long god was carried forth on a circuit of the land. The differentlands paid tribute to the deity in cloth, pigs, feathers, chickens and food. And whenthey were gone the king remained in the sacred place, until the day of Kane. When the short god returned on the day of Kane, he was decorated with ferns, and the appearance of the deity was pleasing, as hewas brought and entered the temple. In the evening some staffs were put up, whichwas a requirement of the priests—a custom for the annual celebration, and in the night,the people assembled at the temple where prayers to Puea were chanted, which endedthe service. When the people heard the finishing of the service they were greatlypleased, their hearts were filled with gladness, and they exclaimed thus, “We aresafe. The night of the feast was good, and the night has been most generous to us.”And in the morning of the day of Lono, they washed themselves and.[48].…

A pau ae la ia, alaila hele aku la ua akua loa la, e poai ana i ka aina a puni, aua hookupu mai la no na aina a pau loa i ka waiwai, na ke akua, i ke kapa, a me kapuaa, a me ka hulu, a me ka moa, a me ka ai, a hala lakou, a noho iho la ke alii ika iu, i o Kane. A hoi mai la ke akua poko, i ka la i o Kane, alaila kaki mai la kapala, alaila oluolu mai la ka maka o ke akua, a hoi mai la ke akua poko a puka maila ia i ka luakini; a ahiahi iho la kukulu iho la na kao he loina no ia na ke kahuna,a he ano no ia no ka makahiki, a po iho la kakai iho la ka aha, o Puea i keia po alele wale ae la ia; a lohe ae la ka makaainana i ka lele wale ana o ka aha oliolinui iho la lakou, hoihoi nui iho la ko lakou naau, a i ae la lakou penei: “E ola kakou,ua maikai ae la ka po o ka ai, a ua lokomaikai mai la ka po ia kakou.” A ao ae laia i o Lono auau ae la lakou i ka wai, a.….

When the new day, Hoaka by name, arrived, the temple was restricted for a short time. The next day, thatof Kukahi (the 3rd), the king went out in a canoe to fish for the ahi.[49] Kalahua was the name of the prayer used on this occasion. Other canoes from the surroundingdistricts had already been on the fishing grounds this day. One of the men calledHua returned first, having the honor of first drawing the eye from a fish on the dayof Hua, a custom required by the priest. On nearing the day assigned to the Lou[50] deity, it was stood in the temple, in the day of Malani.[51] The king came in from the sea, and when he was near the lower side of the templetowards the sea he saw a [[44]]great number of people with the deity. A very large number of men ran in front ofthe image, holding spears in their hands. One of them had several spears in his handswhich he intended to throw at one of the men who landed with the king from the canoe.The king and his companion landed, and when the man who held the several spears sawthem he ran forward quickly and threw a spear at the king’s companion. He parriedit with something that he held in his hand, leaping upwards. The people then shoutedat the man’s skill. The man then touched the king with a second spear thus freeinghim from restrictions. Then there was a general sham fight among the people.

A hiki mai la kekahi la hou, o Hoaka ka inoa, a kapu uuku iho la ka luakini po akahino ae la i o Kukahi, a iho la ke alii, a lana aku la ka waa i kai e lawaia ia no kaahi, a he kalahua ka inoa o keia pule, a ua lana e no hoi i keia la hookahi no kawaa o na aina a puni; a pau ae la ia, alaila, hiki mai la kekahi o lakou, o Hua kainoa, a unuhi maka ’e la ke aku i o Hua, a he loina no na ke kahuna; a kokoke akula i na la e hiki mai ai ke akua Lou i ka luakini i o Malani, a ku mai la ke akuaia la, a holo mai la ke alii i ke ’lii, a kokoke aku la ke alii makai o ka luakini,ma ke kai, a ike aku la ke alii i ka nui ana [[45]]o na kanaka me ke akua, a holo hoiholo mai la kekahi poe kanaka mamua o ke alo o keakua, a he nui loa lakou, a ua paa mai la lakou me na ihe i ko lakou mau lima, a iai kekahi kanaka o lakou na ihe o mai ai i kekahi kanaka i lele pu aku ai me ke aliimai ka waa aku, a lele aku la ke alii a lele ae la kona koolua, a ike mai la ke kanakaia ia ua mau ihe nei a kukini mai la ia, a o mai la ia i ko ke alii koolua i lelepu aku ai laua, a pale ae la ia i kana mea e paa ’na i kona lima, a lele ae la iluna,a uwa ae la ka pihe i ke akamai, a hoopa’e la ua kanaka la i ka lua o kana ihe i kealii, a noa ae la ia, hakaka iho la na kanaka, a kaua nui iho la lakou.

The king then entered the temple with the new year deities and with the priests prayingin this night of Malani. Then the king sacrificed a pig, calling upon the deity: “O Lononuiakea, here isyour pig. This is for your tired feet from visiting our land. And as you have returnedwatch over me and over our land.” The king then ceased talking to the deity and theyall left the temple.

A hele aku la ke alii iloko o ka luakini, a me na kahuna a pule aku la lakou i keiaahiahi i o Malani, a mohai aku la ke alii i ka puaa, i aku la ia i ke akua: “E Lononuiakea,eia ko puaa o ko wawae luhi keia i hele aku nei i ka aina o kaua, a hoi mai no oe,e nana mai oe ia’u, a i ka aina o kaua.” A oki ae la ka olelo ana aku a ke alii ike akua a haalele iho la lakou i ka luakini.

They slept through this night, and in the morning, the day of Kulu, no canoe was to appear this day. Today pigs were killed for the king, and at nightthere was great praying, which was called kaihaanalu. Oe was another prayer performed this night. In the morning they went to the temple wherethey performed all temple work all through the day. They undressed the new year deities,ceased their temple work, the priest going on the outside of the temple to releasethe restrictions of the anniversary. This prayer was called kuikuipapa. They being all free this day of Laau[52] (the years grew as forests), the canoes were then free to come in. At the close ofthis ceremony by the priest the king went to his place. Five days afterwards the kingreturned to restrict the temple. This service was called kaloakamakamaka. When he arrived at the temple, together with the high priest and many of his people,in the evening they were under restriction, the day being Ole-kukahi. And the people were arranged in rows. The priest stood up, then sat down and prayed.

A moe iho la lakou i keia po, a ao ae la i o Kulu, aohe waa holo mai i keia la, akalua iho la na puaa a ke alii i keia la, a po iho la pule nui iho la lakou i keiapo, a he kaihaanalu ka inoa o neia pule, a he oe kekahi pule o keia po, a ao ae lahele aku la lakou iloko o ka luakini, a luakini iho la lakou i keia la ilaila, a weheweheae la lakou i ua mau akua makahiki nei, a pau ae la ka lakou luakini ana, a hele aela ke kahuna mawaho iho o ka luakini e hoonoa i ka makahiki, a he kuikuipapa ka inoao keia pule, a noa loa ae la lakou i keia la i o Laau, (ulu laau ae la ka makahiki),a holo mai la ka waa akea. A pau loa ae la keia oihana a ke kahuna, a hoi aku la kealii i kona wahi, a mahope poalima iho o ka ke alii hoi ana aku ia mau la, alailahoi hou aku la ke alii e kapu i ka luakini, a he kaloakamakamaka ka inoa o ia pule;a hiki aku la ia i ka luakini, a me ke kahuna nui, a me na kanaka o ke alii a nuiloa, a ahiahi iho la kapu iho la lakou i o Olekukahi a hoonoho iho la i na kanakae lalani aku ae la ke kahuna iluna, a noho iho la ia ilalo a pule.

[REMAINDER OF ORIGINAL LOST][[3]]

[NALOWALE KE KOENA.][[46]]

[1] These several dances are described as follows: Laau, a stick-beating dance; pahu, with drum accompaniment; puniu, with ulili, or rattle-gourd accompaniment; pailani, similar to the puniu; pahua in which the performer dances in zigzag course; apiki, wherein the dancers attempt to entertain the spectators with buffoonery; alaapapa, a dance confined to a certain spot where the movements are executed. [↑]

[2] Waha pala, a contemptuous expression, applied to an ignoramus, a blather-skite. [↑]

[3] Inaina (liquor amnii), bag of waters. [↑]

[4] Akua iliili, where pebbles (one or more) spread out by the kahuna for consultation as to the will of the gods upon the object petitioned for. [↑]

[5] Unihipilis are the departed spirits of relatives or friends which are supposed to be hoveringnear, and differ from aumakuas, ancestral guardian spirits that wander to distant realms. When required by sorcerersfor malevolent acts or influences, the unihipili spirits were the ones sought, never the aumakuas. [↑]

[6] Pule palo, sincere prayers. A prayer is said to be a pule pulo that ends with “Amama, ua noa;” it is used to designate the truth of the statement or object of the prayer. Kepelinodesignates it as “A prayer in which the deity was called on to raise up the spiritsof the dead inhabiting eternal night, or chaos,” which is commonly alluded to in Hawaiian traditions as the night of Kumuhonua; andsuch spirits were called the ancestral deities of darkness. [↑]

[7] It appears to have been a custom, and practised to some extent in modern times, forcertain false kahunas to seek to benefit from a well-to-do person at child-birth by flattering auguriesof safe delivery and life to the mother, as against would-be plotters for their injuryor death. [↑]

[8] The priests and people looked upon rain attending a petition as a favorable response,hence their rejoicing. [↑]

[9] Flowing blood, as shown in other Hawaiian narrations, is held to indicate a prosperousfuture for the child. [↑]

[10] The term used here, “The pig is killed,” has reference to an ancient expression indicatingthe infantile period had passed and, figuratively speaking the pig was killed in recognitionof that fact. [↑]

[11] Lapauila, door-post, is given erroneously. The object being to observe the auguries of theheavens the natural position would be the doorway or door-sill. [↑]

[12] Not all heiaus were suitable temples for the performance of the circumcision ceremonies. [↑]

[13] Kualaea priest, he who oversees the colored earth basin. [↑]

[14] Kahalaalaea priest, one with face marked with colored earth. [↑]

[15] Night of Kane was the twenty-seventh of the lunar month; Lono, the twenty-eighth,and Mauli the twenty-ninth. [↑]

[16] Anything of pig name at times was apparently substituted for swine offerings—in thiscase blocks of wood marked to resemble swine features. Leaves of the grass kukaepuaa, or the small mullet termed puna amaama were aids of Kamapuaa, the demigod. [↑]

[17] Lupa haalele, secret burial or disposal. [↑]

[18] Nui-akea, appended to the names of each of the four major gods, implies universal greatness;supremacy. [↑]

[19] Kakalo for kalokalo, a supplication to the gods. [↑]

[20] Prayer for rain, and indication of approval of the services. [↑]

[21] Expressions of preparation for effort. [↑]

[22] Response of readiness until victory is won. [↑]

[23] Kauo in the sense used here was a sustenance for the priests during the night servicesin hand, rather than a support. [↑]

[24] The waipa was a prayer of supplication, while the kuwa was for the completion of a duty. Thecharacter of the kuwa is not clearly understood. [↑]

[25] Kolii, was the name of a ceremony attending the landing of a chief with his god andpeople. [↑]

[26] The major gods (of which Ku was one) were never seen, but were impersonated by variousimages. [↑]

[27] The lananuu was the tall kapa covered structure of usually three platforms which stood in front of the altar ofthe heiau, whereon the priest and king stood during a sacrificial service. The high priestKoi conducted Capt. Cook to one of these, supposedly to participate in a service. [↑]

[28] The House of Papa adjoined sacrificial temples only. [↑]

[29] The priest conducting the hono service ceremonies. [↑]

[30] Waha hewa mai has reference to tattling, backbiting gossips. [↑]

[31] Elieli, a closing phrase of prayers, which may be understood to mean entirely, profoundly,completed, etc. [↑]

[32] Noho mua, sit down front. [↑]

[33] Name of a good or favorable aha—a prayer connected with a kapu. [↑]

[34] Opelu, a species of mackerel (Decapterus pinnulatus). [↑]

[35] Uhe board in the temple on which to receive offerings. [↑]

[36] Two mahamahas (gills) refers to the two sides of the fishnet as named house, or side of Kaloa,and Hiu. [↑]

[37] Lele, not in the sense of flying or jumping, so much as reached, or conveyed. [↑]

[38] Hilo (to twist), the first night of the new moon. [↑]

[39] Kauo, a prayer for a special blessing at the makahiki ceremonies. [↑]

[40] The kauila was a sacrificial offering at the close of a kapu. [↑]

[41] Mohalu, when the moon was twelve days old. [↑]

[42] Feeding the stars and moon with petitions. [↑]

[43] Laau-ku-lua, the nineteenth of the lunar month. [↑]

[44] Mea ona of the original may be a clerical error for ono, which would be natural in a varietyof good savory things of a feast, as against awa the only intoxicant of old time, although this latter was an alii’s beverage. [↑]

[45] Lono was the makahiki god. [↑]

[46] Uhau, a food product now unknown, possibly an early name for the luau, the general accompaniment of baked pork. [↑]

[47] Hanaipu the feeding of a god with the person who carried it. [↑]

[48] Portions of the original lost. [↑]

[49] Ahi, albicore (Germo sibi). [↑]

[50] Lou, this named deity is not met with in other Makahiki festival accounts and is possibly a slip of the pen for loa, the long god. [↑]

[51] Malani, a shortening of Mahealani, the sixteenth of the month. [↑]

[52] Laau, name of the eighteenth day of the moon; literally, wood, trees, timber; thereforeas the days of the year returned so the forest grew. [↑]

Concerning the Construction of the Heiau.

No ke Kukulu ana i ka Heiau.

In the evening the adze was placed in the cloth, saying at the time to the god: “Hereis the adze together with the cloth. Tomorrow will be obtained the timber for yourhouse, ye god.” In the [following] early morning, all the people and the chiefs wentup the mountain, no one remained; the men who had the adze which was wrapped in thewhite kapa (oloa), first cut the main posts[1] and tied a strip of kapa around each; the rest of the timber of the house, i.e., the other posts, the rafters,the vertical and the other battens and the plates were brought down by the other people,and on that same day were the posts set and the house thatched. When completed thesame crowd of people again went up the mountain, where a man would be killed. Thisman sacrificed on cutting down a tree to make idols was called haalelea; the people then returned from the mountain with leaves of the forest. They werecovered all over with these shrubs. These things were heaped outside of the enclosureof the heiau where a large idol stood; where that rubbish was deposited was called a kuahu. The heiau was then sacred. Another man was then killed and placed on the lele (these were four long sticks which had been erected to form a square; the four sideswere lashed with battens, also the top, and to this was tied the oloa in such a way that the kapa hung down loosely), together with a pig, coconut, bananaand kapa.

Ike ahiahi hoomoe koi me ka aahu me ka hai aku i ke akua: “Eia ke koi ame ka aahu,apopo pii ka laau o ko hale e ke ’kua.” Kakahiaka nui pii na kanaka, a pau na ’liiaole mea koe. O na kanaka ia ia ke koi i hoomoe ia me ka oloa, o na pouhana ka lauae oki mua ai a hikii i ka aahu, a o na laau i koe o ka hale pou, na hui aho, lohelau, na na kanaka e lawe mai ia mau laau a kukulu a paa, ako no ia la a paa. Alailapii hou ka malukoi o na kanaka apau a ke kuahiwi, pepehi ia kekahi kanaka a make nomauhaalelea ia kanaka, hoi mai na kanaka mai ke kuahiwi mai me na lau nahelehele uauhi ia ke kanaka a paapu ia nahelehele a hooumu ma ka li e ku ana kekahi kii nui mawahoo ka pa o ka heiau, malaila e hooumu ai ia opala, ua kapa ia he kuahu. Alaila kapuka heiau. Pepehi hou ia kekahi kanaka a kau ia iluna o ka lele (he mau laau loloaia eha i kukulu huinaha ia, ua hoako ia na aoao a eha a paa a maluna iho, ua hikiiia i ka oloa a kuelu) me ka puaa, ka niu, ka maia ame ka aahu.

This was how the priest would pray on returning with the malukoi:

Penei ke kahuna e pule aku ai i ka wa e hoi mai ai ka malukoi:

Whither the procession, O Kane, being carried along?

The procession, O Kane, marches upward.

The heavens recognize the procession;

Kanehekili above receives the procession;

Sacred is the procession marching past;

The procession passes away from earth

By many separate paths of numerous gods,

Slowly moving and singly is the going.

O Kane! Grant us life.

Ku! O Kuamu!—mu!

Ku, O Kuawa—wa!

With springing step, courageous,

Then Laka came.

Ka i hea ke ala e Kane, Maueleka,

Ka iluna ke ala e Kane, Maueleka!

O mai ko luna ’la Maueleka,

O Kanehekili ko luna, Maueleka!

E aha ana Maueleka,

E wele o nei kana alanui Maueleka,

O ka ia ke ala i kaawala o Lono-a-kini, o Lono-a-lau,

Maaweawe, maakahikahi, a ke kuina,

I ka hele ana a Kane

O ka ke ola Ku-e-Kuamu-mu.

Ku-e-Kuawa-wa,

Kuawa-wa lanakila,

O Laka mai.

And so keep on until the heiau is reached, then [the chant] stops.

A pela aku no a hiki ka heiau, alaila oki.

The things of the heaven which were worshiped: The sun, the moon, the stars, the cloud,the thunder, the lightning, the heavy rain, the light rain (mist), oili,[2] meteor, rainbow.

Ko luna mau mea i hoomana ia: La, mahina, hoku, ao, hekili, uila, ua paka, ua hea,oili, makakualele, anuenue.

The things of the earth which were worshiped: The earth, sand, taro patch, palapala, coconut grove, hill, reef, island, the tide, the land.[[54]]

Ko ka honua mea hoomana ia: Honua, oneone, loi kalo, palapala, uluniu, nuu, papa,moku, he au, aina.[[55]]

The mountain: Mountain, a mountain top, a valley, a stream, the calm, the mountainside, the outer forest, kupulupulu, kualanawao, kunakupali, laka, laeae, kawahinekuawaa.

Ko ke kuahiwi: Kuahiwi, kualono, awawa, manowai, he hei, he kuamauna, he kuahea, kupulupulu,kualanawao, kunakupali, laka, laea, kawahinekuawaa.

The sea: The sea, the black sea, the white sea, the raging sea, the foaming sea, pulupulu, porpoise, nuao, shark, eel, etc.

Ko ke Kai: Kaiuli, kaikea, kaikoo, kaiwawe, he pulupulu, naia, nuao, mano, puhi, apela aku.

The land: Pig, chicken, dog, coconut, kapa, taro top (luau), spring of water, taro.

Ko ka aina: Puaa, moa, ilio, niu, aahu, luau, waipuna, kalo.

The aumakuas: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani, Nana-i-ka-lani,Kama-kilo-lani, Ka pinao ula holo lani.

Na aumakua: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani,Nana-i-ka-lani, Kaena-kilo-lani, Kapinao-ula-halo-lani.

O Kahiki, Kahiki with the same eyes,

Kahiki with deaf ears,

Kahiki with hearing ears,

Give heed.

O heavy lightning at the rending of heaven,

O thunder, cease reverberating,

[And] rumbling in heaven

Lest I carve a change.

Roar in Kahiki,

Rumble in Kahiki,

Speak in Kahiki,

Alone in Kahiki,

O Kahiki! Kahiki, grant life to Kuwalu.

E Kahiki, i Kahiki maka like,

Kahiki pepeiao kuli,

I Kahiki pepeiao lohe,

Hoolohe mai.

E ka uila nui makehai ka lani,

E kahekili mai uuina

Nakolo i ka lani

O huli hau owau kalai

Halulu i Kahiki

Kawewe i Kahiki

Olelo i Kahiki

Meha i Kahiki

E Kahiki! Kahiki ia ola Kuwalu.

[[53]]

[[56]]

[1] The posts which support the ridge. [↑]

[2] Cloud formation, representing animals, humans, fish, etc. [↑]

History of the Hawaiian Priesthood Called the Order of Sorcery.

Moolelo no ko Hawaii Oihana Kahuna i kapaia ka Oihana Hoomanamana.

PREFACE.[1]

HE MAU HOAKAKA.

From the earliest days of this people there were many useful customs known to themrelating to the order of priesthood, but the establishment of this order in this nationcannot be fully explained at this writing, nor the genealogies of those who foundedit, because there are none living who can give explicit information of the time ofits establishment among this people, nor of those who instituted it. Neither can itbe said that the useful order had no foundation in these islands, nor that the foundingof the order of priesthood was in vain, because their characteristics are shown inBible history in the time of Aaron, and the generations which followed, down to thetime of Jesus.

Mai kinohi mai o keia lahui, he nui no na oihana ike a keia lahui i ka wa mamua, mana mea e pili ana i ka oihana kahuna, aka, aole nae e hiki ke hai maopopo ia ma keiakakau moolelo ana ka hookumu ana o ia oihana ma keia lahui, aole no hoi e hiki kehai maopopoia ka mookuauhau o ka poe nana i hookumu keia oihana ike. Nokamea, aolei ike ia ka mea e ola nei nana e hoomaopopo mai ka wa i hookumu ia ai keia oihanama keia lahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike keolelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole nana i hookumuka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka Baibala i ke ano o ka oihanakahuna i ka wa o Aarona ma, a me ka hanauna mahope mai a hiki i ka wa o Iesu.

The offices of the priesthood of the days before Jesus continued down to His timeand thereafter, and the priesthood so continued in order down to the last generationsof these days. Therefore it may be assumed that some one established the learned customsin this nation; but because of the envelopment of this race by the dark clouds ofignorance the works of this people of that time are obscured.

A ua mau no ka poe oihana kahuna o na la mamua o Iesu a hiki i kona mau la, a ma iahope mai, a ua hele papa mai pela ka hoonohonoho ana o ka oihana kahuna a hiki i nahanauna hope o keia mau la e hele nei, a no ia mea, he hiki ke kapa aku, he mea nanai hookumu na oihana ike ma keia lahui; aka, no ka uhi paapu ia ana mai o keia lahuikanaka e na ao polohiwa o ka naaupo, nolaila, ua pouli wale na hana o keia lahui iamanawa.

On reflection these days, things which were [thought] facts in former times have becomemere fables, thus confusing the history of the country at the present time. However,certain things transpired in those days which were true in some respects, and in writingthis history it is not unprofitable for me to preserve in this book the useful customsof that time, though I do not pretend to be free from all error in this history writing.

Aka, i ka hoomaopopo ana i keia mau la, ua lilo na mea oiaio o ia manawa i olelo kaaoi keia mau la, a nolaila, ua huikau aku a huikau mai na moolelo o ka aina i keia wa.Aka, i ka hoomaopopo ana, ua oiaio no na mea i hanaia i kela wa, ma kekahi mau meanae, aka, i kuu kakau ana i keia moolelo, aole wau i makehewa ke malama i na oihanaike o kela manawa ma keia buke, aole no hoi wau i manao ua kina ole au ma keia kakaumoolelo ana.

S. N. Haleole.

S. N. Haleole.

Honolulu, August 13, 1862.

Honolulu, Augate 13, 1862.

THE ORDER OF PRIESTHOOD.

NO KA OIHANA KAHUNA.

NUMBER 1.

HELU 1.

A diviner, a weather prophet, an architect were all called priests, and in these peoplewere embodied the department of knowledge. They could read the omens in the clouds,whether favorable or unfavorable; good or evil; profitable or unprofitable; fortunateor unfortunate; or the death of a chief, or a land [overseership] withdrawn[2] perhaps. [[58]]These people could prophesy of coming events and reveal things which were hidden insecret places, and explain things which had transpired many years. From this departmentemanated certain branches, which were: the profession of praying to death, sorcery,and the practice of medicine; therefore they were all included in the order of priesthood.

Ua kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna, aia i loko okeia poe, he oihana ike. He hiki i keia poe ke ike i na ouli o ke ao, i na he pono,ina he hewa, ina he ino, ina he maikai, ina he waiwai, ina he waiwai ole, ina he pomaikai,a ina he ilihune, a ina he alii make, a he aina hemo paha. He hiki i keia poe ke wananamai [[59]]no na mea e hiki mai ana mahope, a me na mea i huna ia ma kahi malu, a me na mea ihala mahope no na makahiki he nui. A no loko mai o keia oihana, i puka mai ai he maulala hou, oia hoi ka anaana, ka hoopiopio, ke kahuna lapaau maoli. A nolaila, ua huipu ia lakou ma ka oihana kahuna.

2. OF THE DIVINER AND WEATHER PROPHET.

2. NO KE KILOKILO A ME KA NANAULI.

A person who was called a diviner and a weather prophet meant the same office butwith two separate branches of knowledge. If the office of diviner and that of weatherprophet were so vested in one man, then that man possessed two branches of knowledge.If a man possessed but one branch of knowledge he could not see into that of another.The architect could not perform the art of healing. But if all the callings of thepriesthood were vested in one man, then he was called a “puhiokaoka,”[3] because all the callings of the priesthood were embodied in him.

O ke kanaka i olelo ia he kilokilo a he nanauli, hookahi no ia ano, elua nae ia oihanaike. Ina e hui ia ka oihana nanauli a me ka oihana kilokilo i ke kanaka hookahi, alaila,elua oihana ike i ke kanaka. Ina he hookahi wale no oihana ike i loaa i kekahi, alaila,aole e hiki ia ia ke ike aku i ka oihana a ke kuhikuhipuuone. Aole no hoi e hiki ike kuhikuhipuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui pu ia naoihana ike a pau o ka oihana kahuna i ke kanaka hookahi, alaila, ua kapa ia aku iahe “puhiokaoka.” No ka mea, ua pau na oihana kahuna a pau ia ia.

3. MEANING OF DIVINATION.

3. KE ANO O KE KILOKILO.

Divination was an office in the priesthood whereby the diviner could discern the rightand the wrong. Supposing a man, or a district chief wished to build himself a house,he must first send for the diviner to come and select a suitable site for it to stand,and when he had chosen it he would say to the owner of the house: “Here is the locationfor your house; live on this foundation until you are bent, dim-eyed, feeble and inthe last stages of life.” At the time that the house was to be built it was properthat the diviner should be sent for to see to the mode of its erection. He had theright to approve or condemn and pass upon it as all right. But if the diviner wasnot sent for from the beginning of the work on the foundation until the completionof the house, the diviner could come and condemn or approve.

O ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la ke ike i kapono a me ka hewa. Ina paha i manao kekahi kanaka, a he alii aimoku paha e kukului hale nona, alaila, e kii mua aku i ke kilokilo e hele e nana i ke kahua kupono eku ai ka hale, a ike ke kilokilo i ke kahua, alaila olelo aku i ka mea hale: “Eiake kahua o ko hale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, apalalauhala.” I ka manawa e kukulu ai ka hale, he pono no e kii ia ua kanaka kilokilola e hele mai e nana i ke ano o ke kukulu ana. Aia no ia ia ka pono a me ka hewa,alaila olelo aku, ua pono. Aka, ina e kii ole ia ka mea kilokilo mai ka hoomaka anai ke kahua a ka paa ana o ka hale, alaila, he hiki i ua kilokilo la ke hele aku ahoahewa, a hoapono paha.

4. DIVINING A LOCATION FOR THE HOUSE.

4. KE KILOKILO ANA NO KE KAHUA KAHI E KU AI KA HALE.

If the diviner went and found a house standing on the edge of a cliff, and that thedoor of said house opened toward the cliffs, then the diviner would say: “This isa bad position; it is unfavorable (leleopu). The owners of this house will not live long ere they die unless they go away.”If they were to be saved from death, to move elsewhere was their only safety. Themeaning of the word “leleopu” was desolation, just like a lot of people falling down the precipice who could notgo back again.

Ina ua hele aku ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua huli pono kapuka o ua hale nei i ka pali, alaila e olelo auanei ke kilokilo: “He kahua ino keia,he leleopu keia kahua, aohe he liuliu ka poe nona keia hale pau i ka make, he heleka pakele.” A ina ua pakele i ka make, he hele aku ma kahi e ka manalo. A o ke anoo ka huaolelo “leleopu,” he neoneo, e like me ka haule ana o na mea he lehulehu ika pali, aole e hiki ke hoi hou aku.

Here is the second: If a house was standing on a mound, or hill, then the divinerwould say: “This is a bad position; there are two meanings to this situation, leleopu and holua; holua because there would be many people during the holua season, but after the sport was over the result would be loneliness. This house islike a leleopu.”

Eia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha, alaila, he hikii ke kilokilo ke olelo: “He kahua ino keia. Elua ano o keia kahua, he leleopu, a heholua; nokamea o ka holua, e lehulehu ana no i ka manawa hee holua, a pau ae ka lealea,he mehameha ka hope. Ua like no keia hale me ka leleopu.”

This is the third: If a house stood in a place adjacent to a stone wall, and therewas a hill directly at the rear of the house, if the door was facing the wall, thenthe diviner would say: “This is a bad situation; it is a leleopu position, but if a door should be opened at the back of the house, that would bewell.”[[60]]

Eia ke kolu: Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa pohaku, a he puupaha ma ke kua ponoi o ua hale nei. Alaila e olelo auanei ka mea kilokilo, ina e hulipono ana ka puka o ka hale i ka pa: “He kahua ino keia, he leleopu no ia kahua, aka,ina e weheia i puka ma ke kua o ka hale, alaila, ua maikai.”[[61]]

Here is the fourth: If the diviner saw that the house of a commoner stood in a nicelevel place which had not before been built upon, then he would say: “This is a goodhouse, and the location is clear; a chief will enter this house, because a chief’shouse stands on a prominence.”

Eia ka ha. Ina ua ike ke kilokilo ua ku ka hale o kekahi makaainana i kahi palahalahamaikai, aole nae i ku hale ia mamua, alaila, e olelo auanei ka mea kilokilo: “He halemaikai keia, he alaneo keia kahua, he alii ka mea nana e komo keia hale; nokamea,no ke alii ka hale ku i ka alaneo.”

Here is the fifth: If a house was built at the slope of the cliffs with the frontof the house partly facing the cliffs, or kahanahana pali perhaps, then the diviner would say: “This is a bad location; it is an uwaukaha, and its meaning is the same as that of the house on the leleopu and holua sites, and the end would be the death of the people living therein; safety only couldbe had by leaving that place.”

Eia ka lima: Ina e kukulu ia ka hale i ka au kipapali, a ua huli hapa ke alo o uahale nei i ka pali, a kahanahana pali paha, alaila, e olelo auanei ke kilokilo: “Hekahua ino keia; he uwaukaha ia kahua, ua like no kona olelo ana me ka hale i ku ike kahua leleopu a me ka holua, a o ka hope ka make o ka poe e noho ana maloko, aina he haalele i ua wahi la ka manalo.”

5. OTHER UNFAVORABLE LOCATIONS.

5. KEKAHI MAU KAHUA KUPONO OLE E AE.

If a house was built right on a burying place, then the diviner would say: “This isa bad location, one of lamenting noises, which will result in the death of all, safetybeing only assured by removal.”

Ina i kukulu ia ka hale i luna pono o ka ilina kupapau, alaila, e olelo no auaneika mea kilokilo: “He kahua ino keia kahua, he kupinai ia kahua, he pau i ka make kahope, he hele ka pakele.”

And again: If the location where the house stood was good, as also the position ofthe house, yet if the location was crossed by a highway which passed the door andcontinued on, if the door was at the corner, or at the front, then the diviner wouldsay: “This is a bad location, an amio,[4] and those who live therein would be afflicted with continual illness, safety beingonly in removal.”

Eia hou: Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai pu me ke ku anao ka hale, aka, ina e moe ia e ke alaloa (alanui) a hiki ke alanui ma ka puka o kahale, a hala loa, ina ma ka hakala ka puka, a ina ma ke alo paha, alaila e olelo auaneike kilokilo “He kahua ino keia, he amio keia kahua, o ka poe e noho ana maloko, hemai mau ko lakou, he hele ka pakele.”

And again: If a house was erected right in the temple [enclosure] with the knowledgeof the builder, then the diviner would say: “This is a bad location; it is a deeppit because it is situated in a place of gloom. Not one of those who would dwell inthat house would live. In the same manner that a man enters the high rolling surf,he would be lost.”

Eia hou: Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no nae o ka meanana i kukulu, alaila e olelo no auanei ke kilokilo: “He kahua ino keia, he halehaleia kahua, nokamea, ua ku i loko o ke poi pu. Aole e ola hookahi o ka poe nana e nohoua hale la, e like me ke komo ana o ke kanaka i ka halehale poi pu a ka nalu, aolee pakele kona nalowale.”

6. DIVINING ON THE ERECTION OF HOUSES.

6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE.

If a house was being erected, and the posts were set and the plate for the rafterslaid on and fastened by tying with ropes, and afterwards that which was fastened wastaken off again, perhaps because it was found that the positions of the posts werenot uniform, so that one or more posts must be drawn out of their holes, the diviner,on inspection, when he sees that the house was being built that way would say: “Thehouse is improper; the owner will not dwell long therein before he goes to anotherplace. In the same manner that he removed one of the posts, so would he discontinueto live in the house.”

Ina e kukulu ia ana kekahi hale, a paa ka pae pou, a ua kau ia ka lohe lau, a ua paai ke kauhilo ia, a mahope, wehewehe ia ka mea i paa, no ka ike ia paha, ua like oleke kulana o na pou, a unuhi hou ia kekahi pou, a mau pou paha mai kona lua ae; a nanaaku ka mea kilokilo, a ike e hanaia ana ka hale pela ke ano, alaila, e olelo auaneike kilokilo: “Ua hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i lokoo ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i kekahi pou, pela nooia e noho ole ai i loko o ka hale.”

If the house was being erected and the posts were set, the rafters put up and fastened,or perhaps battened with sticks and thatched and then taken to pieces, its divinationwas as those mentioned in the next above paragraph; but if the house belonged to theking and it was being thatched by an overseer of a division of land, or of a district,or of an island, then the divination mentioned in the first paragraph of this numberwould not apply.

Ina hoi ua kukulu ia ka hale a paa na pou, a kau na o-a, a paa i ke kauhilo, a hoahoia paha, a ua paa i ke ako ia, a wawahi hou ia paha, alaila ua like no kona kilokiloana me ka loina o ka pauku mua; aka, ina no ke alii ka hale, he ahupuaa nae ka meanana e ako, a he okana paha, a moku paha, alaila, aole e pili ke kilokilo ana o iahana ana ma ka loina o ka pauku mua o keia helu.

If posts, however, were withdrawn while erecting a house for the king, then the tenorof a former paragraph in relation to the king’s house so erected would not be [[62]]exempted but applied; though if the house to be erected was a barn, then this divinationwould not apply to such house, or if the posts were drawn out, or taken to piecesagain; it was applicable only to dwelling houses.

Aka, ina he mau pou ka mea i unuhi ia ma ke kukulu ana o ka hale o ke alii, alaila,aole no e kaawale ka loina o ka pauku mua i ka hale alii ina e hana ia pela, ua pilino; [[63]]a ina hoi, i hana ia ka hale, he halepapaa, alaila, aole no e pili keia kilokilo anano ia hale. Ina ua unuhi hou ia na pou, a wawahi hou ia paha, ua pili wale no, nona hale noho.

7. FAULTILY CONSTRUCTED HOUSES.

7. NA HALE I KUKULU PONO OLE IA.

If the house was erected and completed, being thatched, and all particulars observed,and the owner residing therein, whether a chief or a commoner, and the diviner camein and saw that the plate piece in the front wall over the entrance had not been cutthen the diviner would say: “That plate piece is improper for not being cut near theentrance.” Those uncut pieces of plates were called the stretcher, which betokeneddeath.

Ina ua kukulu ia ka hale, a ua hana ia a paa, a ua paa i ke ako, ua pau na hemahemaa pau, a e noho ana ka mea nona ka hale i loko; ina he alii, a he makaainana paha,a komo mai ka mea kilokilo, a ike ua oki ole ia ka lohelau ma ka paia o ke alo maka wa e kupono ana i ka puka komo, alaila, e olelo auanei ke kilokilo: “Ua hewa kelalohelau, no ke oki ole ia ana o kahi i ka puka komo.” Ua kapa ia ua mau lohelau lai oki ole ia he manele, he make no ka hope o ia ano.

If the plates were in order and had been trimmed, a mistake might be in the positionof the posts. Other faults might be found in the batten sticks if they were fastenedtoo tightly. There might be a mistake in the side posts, or those nearer to the endposts. If, however, the bend in the crook of a side post was towards an end post,then the diviner would say: “The owner of the house will die, or his people perhaps;the ban would be partially overcome by the death of some one, and the complete renovationof the house by direction of the diviner in the order of priesthood.” Such a positionof the side post was called mihiauau.[5] The side post was bemoaning, just as some people would mourn on the death of thehead of a household.

A ina ua maikai na lohelau, ua oki ia paha, alaila, aia kekahi hewa ma ke kulana ona pou. Aia kekahi hewa ma na ahokele, ina e ako ia ua mau ahokele la a paa loa. Aiakekahi hewa ma na kukuna, ina paha o ke kukuna pili pouhana ka mea i ike ia ka hewa.Ina nae ua huli pono ke kulou ana a ke kekee o ke kukuna i ka pouhana, alaila e oleloauanei ke kilokilo: “E make auanei ka mea nona ka hale, a i ole, o kona poe paha,aia no ka manalo iki, he make no kekahi mea, a he hana hou ia paha ma ke kauoha ake kilokilo, ma ke ano oihana kahuna.” O ke ano o ia hana a ke kukuna i like peiake ano, alaila, he mihiauau kona ano. E uwe aku ana ke kukuna i ka pouhana, ua likeno ia me ka uwe ana o kekahi poe i ka make ana o ka haku mea hale.

If there were two side posts and both were crooked, and the crook of one was turnedtoward the other, then the diviner would say: “Some of the people within will be continuallyquarreling, just as one crook was opposite the other.” If the crooks of the postswere bent toward themselves, then the diviner would say: “There are two interpretationsrelative to the position of those side posts. All those who will live in this housewill be stingy people. If two persons are eating they will bend over their own particularmeals, and so will others within. They will not call others, and few will be the occasionsfor agreeableness, for avarice will predominate. All those who dwell in said housewill be avaricious people only.”

Ina e ku ana kekahi mau kukuna elua, a he mau kukuna kekee laua a elua, ua huli akupaha ke kekee o kekahi i kekahi, alaila e olelo aku ke kilokilo: “He hakaka mau kokekahi poe o loko, e like me ke kue o kekahi kekee i kekahi kekee.” A ina ua kuloukekahi kekee o na kukuna ia laua iho, alaila, e olelo auanei ke kilokilo: “Elua anoe pili ai ka hana a kela mau kukuna. O ka poe a pau o loko o keia hale, he poe auawale no. Ina e ai ana na mea elua, kulou no laua i ka laua mea ai iho, pela no kekahipoe e ae o loko. Aole e hiki i kekahi mau mea ke hea aku i kekahi mau mea, he kakaikahika manawa like, no ka aua ka nui. O ka poe a pau e noho ana i ua hale la, he poe auawale no lakou.”

If a stranger happens to arrive at that house he would not be invited to come andpartake of food, the only words to be heard then, are: “We are eating.” “Are you filled?”“How are you?” “Will you have something to eat?” because these words were only interrogationswithout any intention of inviting him, and it was those words which forbade the personaddressed.

Ina e hoea aku kekahi malihini ma ua hale la, aole e hiki ke kahea mai e ai pu, ao ka huaolelo e loaa ia wa: “Ke ai nei makou.” “Ua maona oe?” “Pehea oe?” “E painapaha?” Nokamea, o kela mau huaolelo, he ninau wale no, no ka makemake ole e kaheaaku, a na kela mau huaolelo i keakea mai i ka mea i kahea ia mai.

8. DIVINATION OF A POST DENOTING DISEASE.

8. KE KILOKILO ANA O KE KUKUNA MAI.

If one side post, or more, stands with the crook of the post bulging toward the insideof the house the diviner would say: “It is a bad post; dropsy will be the diseaseof the owner of the house, or other person.” And if the protuberant crook of the postwas turned towards the thatching of the house the diviner would say: “A broken humpbackwill be the malady of the owner of the house, or of some other person perhaps.”[[64]]

Ina e ku ana ke kukuna a mau kukuna paha, ua hoohu mai ke kekee o ka kukuna i lokoo ka hale, e olelo no ke kilokilo: “He kukuna ino ia, he opuohao ka mai o ka mea nonaka hale, a o kekahi mea e ae paha.” A ina ua huli ke kanahua kekee o ke kukuna i kapili aho o ka hale, e olelo auanei ke kilokilo: “He uhai kuapu ia ka mai o ka meanona ka hale, a i ole o kekahi poe e ae paha.”[[65]]

9. DIVINING THE POSITION OF TWO OR MORE HOUSES.

9. KE KILOKILO ANA O KE KU ANA O NA HALE ELUA A OI AE PAHA.

If two, three or more houses were standing in a row, and one house was higher thanthe rest of the row, and that house was owned by a commoner, then the diviner wouldsay: “The owner of that house will become rich, perhaps a division land holder, orperhaps a district land holder.” But if two houses are in the same position, the ownerof one being a division land holder and a low farmer be the owner of the other, andthe house with the high roof belongs to the low farmer, the diviner would remark:“The owner of that other house will cease to be a division land holder and the ownerof the high house will own the property.”

Ina e kupapa like ana na hale elua, ekolu, a oi aku paha; a ina ua kiekie kekahi halehookahi maluna o kela papa hale: Ina nae he makaainana ka mea nona ua hale kiekiela, alaila, e olelo no ke kilokilo: “E waiwai aku ana ka mea nona kela hale ma keiahope aku, he ai ahupuaa paha, he ai okana paha.” Aka, ina elua mau hale e ku likeana, he ai ahupuaa ka mea nona kekahi hale, a he lopa ka mea nona kekahi hale, a oka hale kiekie o ke kaupaku o ke kulana o ka hale, no ka lopa, alaila, e olelo auaneike kilokilo: “E pau ana ka aimoku ana o ka mea nona kela hale, a o ka mea nona kahale kiekie, nona ka waiwai.”

10. DIVINATION OF ONE OR TWO HOUSES BEHIND A ROW OF DWELLINGS.

10. KE KILOKILO ANA O KA HALE MAHOPE MAI O KA PAPA HALE E KU ANA MAMUA.

If one or two houses were standing in the rear of a row of several then the divinerwould say: “There will be fighting amongst these houses. The melee will be startedby the house in the rear; the conduct of the houses in front will make them enemiesfor the rear houses, and those living in front will become opponents for him or themwho live in the house in the rear.”

[[57]]

Ina paha e ku mai ana kekahi hale hookahi a elua paha mahope mai o ka papa hale lehulehu,alaila e olelo auanei ka mea kilokilo: “He hakaka ka hope o keia poe hale. O ka halemahope ka mea nana e hoouluulu ka hakaka, a e lilo na hana a ka poe hale mamua i enemino ka hale mahope, a e lilo ana ka poe e noho ana mamua i mau hoa hakaka no ka meaa mau mea e noho ana ma ka hale mahope mai.”[[66]]

[1] This series of papers on the sorcery priesthood by a recognized Hawaiian writer ofrare talent, compiled several months apart are given as written, though somewhat induplicate. The first paper being brief, its subjects will be found more extended inthe later compilation. The author, S. N. Haleole, died in Honolulu, September 22,1866. [↑]

[2] This has reference to stewardship of a tract or tracts of land, the konohiki of an ili or ahupuaa, whose tenure of office was ever subject to the whim, fortune of, or change in thedistrict chief, who in turn held under the king. Even a well-cultivated ili giving satisfactory tax returns of its products was, as likely as not, to be theenvy of sycophant followers of the chief who would seek to supplant him. [↑]

[3] Puhiokaoka; puhi, blow; okaoka, reduced to powder; broken up fine. The term implies one having multiple power, evenas the wind in sweeping away all particles of dust. [↑]

[4] Amio, liable to gusts of wind from the rear; whirlwind, etc. [↑]

[5] Mihiauau, sorrow, lamentation. [↑]

History of the Hawaiian Priesthood in Olden Time, Called Hoomanamana.

Moolelo no ko Hawaii Oihana Kahuna i ka wa Mamua, i kapa ia he Hoomanamana.

EXPLANATORY REMARKS.

HE MAU OLELO HOAKAKA.

In writing the history of the priesthood I am not able to present the genealogy ofthose who established the order in these islands in this historical account of thepriesthood, because I do not know of any one now living who could verify the accountof those who founded the order among this people. However, this is what I do knowof this subject. I recollect, through hearsay, of the works of the priesthood of theseislands in ancient times, because when I was at the age of fourteen years I beganto have a clear understanding of the character of the order of Priesthood, and fromthat time until A.D. 1838, I occasionally heard of the practices of the order.

Mamua o kuu kakau ana i ka moolelo no ka oihana kahuna, aole e hiki ia’u, ke lawemai i ka mookuauhau o ka poe nana i hookumu ka oihana kahuna ma keia aina, ma keiakakau moolelo ana, no ka oihana kahuna, nokamea, aole wau i ike i kekahi mea e olaana i keia manawa nana e hoomaopopo mai ka moolelo o ka poe nana i hookahua ka oihanakahuna ma keia lahui; aka, eia wale no ka mea maopopo ia’u, ma keia moolelo ana: Uahoomaopopo ia e a’u ma ka lohe ana i na hana oihana kahuna o keia mau aina i ka wamamua, nokamea, i ka umikumamaha o ko’u mau makahiki, ia manawa ka hoomaka ana o’ue lohe maopopo i ke ano o ka oihana kahuna, a mai ia manawa mai a hiki i ka M. H.1838, ko’u lohe liilii ana no ke ano o ka oihana kahuna.

In the year 1838, when Mr. E. Bailey and Mr. I. Bliss, American missionaries, arrivedin Kohala and were erecting Hawaiian houses for themselves, my guardian was residingat Nunulu in Kohala. His name was Kaili, and he was in the line of chiefs of the Kalanimokuchain, and an uncle of Haalelea.

I ua makahiki 1838 la, oiai ua noho ae o Mr. E. Bailey a me Mr. Berist [Bliss] maKohala, he mau Misionari Amerika, i ka manawa hoi i kukulu ae ai laua i mau hale Hawaiino laua, i kela manawa, aia ko’u mea nana i hanai e noho ana ma Nunulu i Kohala, iamanawa. O Kaili kona inoa, ua komo i loko o ka papa helu o na ’lii ma ka aoao o Kalanimoku,he makuakane oia no L. Haalelea.

While the missionaries were erecting their houses according to Hawaiian custom, myguardian at the same time showed his knowledge of the order of priesthood, thus: Mr.Bliss was the first to build his house. My guardian observed that the position ofthe house was improper and the location of the building was also faulty. There werealso defects in the position of the posts. Kaili then remarked, “Had this been inthe times that have passed, this house would be [considered] faulty; the owner ofthe house would not long reside [therein] before removing to another place. Not so,however, in this new era which is under the power of Jehovah. It will not occur.”

I ka manawa i kukulu ae ai ua mau misionari la i mau hale no laua ma ke ano Hawaii,ia manawa i hoike ae ai ua mea nei o’u nana i hanai i ka ike ma ka oihana kahuna,a penei. Kukulu mua o Mr. Berist i kona hale, nana aku la ua mea nei o’u nana i hanai,a ike aku la ua hewa ke kulana o ka hale, a hewa pu me ke kahua kahi i kukulu ai,a hewa hou ma ke kulana o na pou. Ia manawa, olelo ae la ua o Kaili: “Ina o kela manawai hala aku nei, ua hewa ka hale. Aole e liuliu ka mea nona ka hale, hele aku ma kahie. Aole hoi, he wa hou keia, ua paa i ka mana o Iehova, aole hoi e hiki.”

When Mr. Bliss’s house was completed, a few days afterward Mr. Bailey erected hishouse, in the Hawaiian style also. At its erection, and completed except one corner,one side was then undone and rethatched. Kaili again remarked, as he had done of thehouse of Mr. Bliss. They lived in those two houses nearly two years, after which theymoved to Iole,[1] and in A.D. 1841, Mr. Bliss left for America, while Mr. E. Bailey removed to Wailuku,Maui. This was the fulfillment of his priestly knowledge. From that time down to A.D.1854, in the month of June, I heard from time to time of the order of priesthood.

A paa aku la ko Berista hale, he mau la mahope mai kukulu ae la o Mr. E. Bailey ikona hale, ma ke ano Hawaii no. Ia kukulu ana a paa, a koe hookahi kala. Ia manawa,wawahi hou ia kekahi aoao, a ako hou. Ia manawa, olelo hou ae la no ua o Kaili e likeme ka olelo ana i ka hale o Mr. Berist. Aneane elua makahiki ka noho ana maloko oua mau hale nei, alaila hoi aku la i Iole. A ma ka M. H. 1841, hoi loa aku la o Mr.Berist i Amerika, a o Mr. E. Bailey hoi, hoi aku la i Wailuku, Maui. Oia ka hookoia ana o kana ike oihana kahuna. A mahope mai o ia manawa ko’u lohe liilii ana noka oihana kahuna, a hiki i ka M. H. 1854, ma ka malama o Iune.

At that period my knowledge increased regarding the various divisions of the priesthood,relating to the office of true priestly healing; the office of divination; weatherprophesying and architecture; also of the art of praying to death and sorcery; for,my said guardian was taught in the art of divination (kilokilo) and weather prophesying;he was also trained in the art of true healing and had some knowledge of praying todeath and sorcery. He, however, lacked in architecture. The husband of my mother’selder [[68]]sister, my father’s elder brother, and my elder brothers were trained in some callingof the priesthood, while myself, my sister and our mother and aunt remained untrained.

Ia manawa, ua mahuahua mai ia’u ka lohe ana, no na ano oihana kahuna a pau. E piliana i ka oihana kahuna lapaau maoli, oihana kahuna a kilokilo, nanauli, a me ke kuhikuhipuuone, o ke kahuna anaana a me ka hoopiopio, nokamea, o ua mea la o’u nana i hanai,ua ao ia i ke kilokilo a me ka nanauli. Ua ao ia no hoi i ka lapaau maoli, a ua ikeno hoi i ka anaana ana a me ka hoopiopio. A ua koe ia ia ke kuhikuhi puuone. A o kekane [[69]]a ke kaikuaana o ko’u makuahine, a me ke kaikuaana o ko’u makuakane, a me ko’u maukaikuaana, ua ao ia lakou ma kekahi mau ano oihana kahuna, a owau a me ko’u kaikuwahine,a me ko maua mau makuawahine, na mea i ao ole ia.

Through these conditions I casually came to know about the priesthood in some thingstaught my relatives, and for these reasons I have written this history of the priesthood.I had not, however, expected to preserve such an account, but in June, A.D. 1862,I commenced to write this record of the priesthood, from the things which I had heardfrom A.D. 1837 to the time that I made a circuit in the interest of the newspaper“Hoku o ka Pakipika” (Star of the Pacific).

Ma keia mau mea, ua lohe wale wau i ke ano o ka oihana kahuna ma kekahi mau mea, mana mea i ao ia e ko’u hanauna; a mamuli o keia mau kumu i kakau iho ai wau i keiamoolelo o ka oihana kahuna. Aka, aole nae wau i hoomaopopo e malama i moolelo o keiaano, a ma ka malama o Iune M. H. 1862, hoomaka iho la wau e kakau i keia moolelo oka oihana kahuna, no loko mai nae o na mea a’u i lohe ai, mai ka M. H. 1837 a hikii kuu kaapuni ana no ka Nupepa “Hoku o ka Pakipika.”

In A.D. 1863, in the month of April, a society was formed for the purpose of searchingfor the ancient things of Hawaii.[2] It was at this time that I wrote further on this subject, but I have not writtenthis record with the impression that I am free from any shortcomings. Perhaps blamewill be placed upon the writer of this history. From the beginning of my knowledgeof the nature of the priesthood until I began to write this account, I had not realizedthe value of these things. Since those days impressions have come to me of the importanceof preserving records of events relating to this people in ancient times, for, thoughtI, if the early history of this people is not recorded how can the future generationsknow the occurrences of those days in these islands.

A ma ka M. H. 1863 ma ka malama o Aperila, hoomaka ia ke kukulu ana i Ahahui imi ina mea kahiko o Hawaii nei. Ia manawa kakau hou au maluna o keia kumumanao. Aka, aolewau i kakau i keia moolelo me kuu manao ua kina ole wau ma keia kakau moolelo ana.Malia paha o ili mai ia hewa maluna o ka mea nana i kakau keia moolelo.

Mai kinohi mai o ko’u lohe liilii ana i ke ano o ka oihana kahuna a hiki mai i ko’uhoomaka ana e kakau i keia moolelo, aole wau i manao maopopo i ka waiwai o keia maumea. A mahope mai o ia mau la, akahi no a loaa ia’u ka hoomaopopo ana i ka waiwaio ka malama moolelo, no na hana e pili ana i keia lahui i ka wa mamua, nokamea, iiho la wau, “Ina paha aole e malama ia na moolelo o keia lahui i ka wa mamua, peheala e ike ai na hanauna hope i ke ano o ka hana a keia mau aina i keia wa.”

Therefore I have prepared this record with the idea that it will be greatly beneficialto myself, my heirs and my people. This, however, is not the first of my traditionalwritings. I began writing a legend for this people in the month of August, A.D. 1844,and in A.D. 1862, in the month of July, on the 4th day, I completed another legend.[3] But this is the most important of all records kept by me, because in this recordthe origin of these islands began to be known, also the discovery of this people;the great battles from the origin of this people down to Kamehameha—ninety-seven generationsfrom Opuukahonua—said record being called “A Chronicle of Kings.”

A nolaila, ua malama wau i keia moolelo, me ka manao he waiwai nui ia no’u, a no ko’uhooilina, a me ko’u lahui. Aka, aole nae keia o ka maka mua o ka’u kakau moolelo ana,ua hoomaka wau e kakau i ka moolelo kaao o keia lahui, ma ka malama o Augate M. H.1844, ma ka M. H. 1862, ma ka malama o Iulai ma ka la 4, ua loaa hou ia’u he moolelohou. Aka, o ka oi no keia o ka moolelo mamua o na moolelo i i malama ia e a’u, nokamea,aia i loko o ia moolelo, ka hoomaka ana e ike ia keia mau aina, a me ka loaa ana okeia lahui, na hoouka kaua nui mai ka hoomaka ana o keia lahui a hiki ia Kamehameha,he kanaiwakumamahiku hanauna mai a Opuukahonua mai a hiki ia Kamehameha—a ua kapaia ua moolelo la, “He Oihanalii.”

S. N. Haleole.

S. N. Haleole.

Honolulu, June 13, 1863.

Honolulu, June 13, 1863.

A HISTORY OF THE [SORCERY] PRIESTHOOD.

KA MOOLELO NO KA OIHANA KAHUNA.

1. ITS DIVISIONS AND ORDINANCES.

1. NA MAHELE A ME NA KANAWAI.

The priesthood spoken of here in Hawaii relates to a man or a woman who comprehendedits characteristics. There are ten divisions in the Order of Priesthood, the Anaana (praying to death); Hoopiopio (sorcery); Hoounauna (the sending of evil spirits on errands of death); Hookomokomo (causing sickness); Poi-Uhane (spirit entrapping); Oneoneihonua (a special prayer service); Kilokilo (divination); Nanauli (weather prophecy); Lapaau (medical practice), and Kuhikuhi puuone (heiau locators and designers).[4] When all these divisions were vested together in one man he was called [[70]]a high priest, because he had knowledge of all the offices. If a person possessedbut one calling, though he excelled in the power he was invested with, he was notconsidered a high priest.

O ka oihana kahuna i olelo ia ma Hawaii nei, ua pili i ke kane a wahine paha, i ikei ke ano o ka oihana kahuna. He umi no mahele nui o ka oihana kahuna. O ka Anaana, ka Hoopiopio, ka Hoounauna, ka Hookomokomo, ke Poi Uhane, ke Oneoneihonua, ke Kilokilo,ka Nanauli, a me [Lapaau me Kuhikuhipuuone]. Ina ua huipuia keia mau Oihana a paui ke kanaka hookahi, alaila e kapa ia aku ia he Kahuna Nui, nokamea [[71]]ua pau na oihana a pau i ka ike ia e ia. A ina hoi ua pakahi wale no na oihana i kekanaka hookahi, a ua oi kona akamai ma ka oihana i loaa ia ia, aole e kapa ia he KahunaNui.

Within the ten divisions of the priesthood smaller branches relating to it have issuedforth on account of the idol worship, and setting up of deities, wind spirits andother things of varied character. In the ten offices of the order of priesthood, hewho preserved the calling vested in him had a god. Each division priest had a god.No one would revere the priesthood without he had a god. If priestly calling was beingtaught by some one without a god, then knowledge of the priesthood could not be impartedby such a one.

I loko o na mahele he umi o ka oihana kahuna, ua puka mai he mau lala liilii e piliana i ka oihana kahuna, mamuli o na akua hoomanamana, he mau akua hoonohonoho, hemau makani, a me na mea e ae he lehulehu ke ano. O na moolelo he umi o ka oihana kahuna,a o ka mea e malama ana i ka oihana kahuna i loaa ia ia, he akua no kona. He akuako kela oihana, keia oihana. Aole e malama wale ana kekahi i ka oihana kahuna me konaakua ole. Ina ua ao wale ia kekahi oihana kahuna i kekahi me ke akua ole, alaila,aole no e loaa ana ka ike ma ka oihana kahuna i kekahi ke ao.

The priesthood had certain ordinances for the training of those who desired to acquireknowledge, and if an ordinance or ordinances were broken before proficiency, failurewould result; no matter how great the effort, the knowledge of the callings of thepriesthood could not be obtained. Only by strict adherence to the laws of the priesthoodto the end would the result be satisfactory.

If one had studied the priesthood under strict observance of the laws of the god ofthe priesthood until he reached the day of offering a sacrifice and a fault happenedin the act of offering [failure resulted], for if the service was imperfect the instructorof the order of priesthood could interpret its good or evil, and if the service wasindeed defective the instructor would say to the student: “You can not learn the priesthood.”If the services were faulty the instructor in priesthood would then remark whetherthey portended some adversity or tribulation and would dismiss the student from furtherinstruction, because the knowledge gained by the instructor was obtained through theservices.

He mau kanawai no ko ka oihana kahuna, ke ao ia, a makemake paha e ike. A ina ua haikekahi kanawai a mau kanawai paha mamua o ka ailolo ana, alaila, aole no e pono ana,e ao wale no aole e ike ana i na oihana kahuna. Aia no a malu loa i na kanawai o kaoihana kahuna a hiki i ka ailolo ana, alaila maikai. A ina ua ao kekahi i ka oihanakahuna, me ka maluhia i na kanawai o ke akua o ka oihana kahuna a hiki i ka la e ailoloai, alaila, aia kekahi hewa i ka lolo ana, nokamea, ina e ino ka lolo ana, alaila,he hiki i ke kumu o ka oihana kahuna ke hoakaka mai i ka maikai a me ke ino. A inaua ino ka lolo ana, alaila e olelo auanei ke kumu o ka oihanakahuna i ka haumana:“Aole e hiki ia oe ke ao i ka oihana kahuna.” Ina paha ua ku ka lolo ana i ke ino,alaila, e olelo auanei ke kumu o ka oihana kahuna, ina he lolo ku i ka pilikia, ai ka poino paha; alaila, e hoopau no ke kumu o ka oihana kahuna i ka haumana aolee ao. Nokamea, ua ku ka ike a ke kumu oihana kahuna ma ka lolo ana.

2. OF THE SACRIFICE SERVICES OF THE STUDENT.

2. NO KA AILOLO ANA O KA HAUMANA.

This is a test of the priestly [qualification]; with a pig perhaps, or a dog, or afowl. The services must be performed in accordance with the directions of the instructor.The sacrifice services in the priesthood relates to its callings as well as to manuallabors, such as fishing and cultivation, all of which belong to the service of thepriesthood.

No ka Ailolo. He hoailona no ia no ka Oihana kahuna, he puaa paha a he ilio paha,a he manu paha. Aia e like me ka olelo a ke kumu o ka oihana kahuna, pela no ka ehana ai. Ua pili no ka ailolo ana o ka oihana kahuna i na oihana kahuna, a me na oihanapaahana, no ka lawaia a me ka mahiai, a oia mau mea a pau, he oihana kahuna no ia.

A knowledge in bone-breaking, in boxing, spear-throwing and other methods of fightingare shown to be efficient through the powers of the priesthood. Many things wouldshow one’s competency in learning about the priesthood. Supposing that a person wishedto study priesthood for praying to death. That person would not attain proficiencyby an animal, or a fowl [offering]. He would only become expert in the death of ahuman being through praying to death. That is efficiency in learning praying to death.And if bone-breaking was the study engaged in, its knowledge was shown in the sameway as that of praying to death. Efficiency, however, is not the same with all instructionsin priesthood; it is alike in some things and different in others.

O ke ao ana i ka lua, ke kui, ka oo ihe, a me na ano hakaka e ae, ua ailolo no maka hailona o ka oihana kahuna. He nui no na mea e ailolo ai no ke ao ana i ka oihanakahuna. Ina paha, ua makemake kekahi e ao i ka oihana kahuna no ka anaana, aole noe lolo ia kanaka, ma kekahi o na holoholona a me na manu. Aia no ka ailolo he makeno ke kanaka ma ka anaana ana. Oia iho la ka ailolo no ke ao ana i ka anaana. A inahe lua ka mea i ao ai, alaila, ua like no kona ailolo ana me ke ao ana o ka anaana.Aka, ma na kumu oihana kahuna a pau, aole no he like o na mea e ailolo ai, ua likema kekahi mau mea, a like ole ma kekahi.

3. DIVINATION.

3. NO NA OIHANA IKE.

From those who uphold the priesthood come various kinds of knowledge thereof, andone of these is divination (hoomanamana); and here is the method. If a person [[72]]contemplated stealing the property of another, then it would be improper to go withoutfirst receiving some auguries before attempting his theft. Some augury through thepriesthood must be obtained. Thus: Take some pebbles (small stones) about fifty, moreor less; these pebbles are placed before those who intend to go stealing, and arecovered with a piece of cloth, then the person having knowledge of the priesthoodmakes some remarks before praying and dividing the heap of pebbles, thus: after theheap of pebbles has been placed before them and covered with a piece of cloth, thepriest says: “The heap of pebbles is before us, and you intend to go after Kanumua’spig. Right here will be shown the wisdom or folly of your undertaking. If it is improperto procure it, it shall be so; if proper, it is well. It rests with you to choosewhich shall be your own side, the remaining side being for the person whose pig youintend to obtain. If the odd be on your side it is well; if your side has the evennumber and the odd be on the side of the person whose pig you seek to obtain, thendo not go, else you will be caught.”

Aia i loko o ka poe e malama ana i ka oihana kahuna i puka mai ai he mau oihana kahuna.A ua kapa ia ka oihana ike, he hoomanamana. A penei e hana ai: Ina paha [[73]]e manao ana kekahi e kii aihue i ka mea a kekahi, alaila, aole e pono ke hele muame ka hailona ole mamua o ka hele ana e aihue i kekahi mea. E pono ke lawe mai i kekahihoailona o ka oihana kahuna. Eia. E lawe mai i mau iliili (pokahu liilii) he kanalimaa oi aku a emi mai paha, a e waiho ia no ua mau iliili la i mua o ka poe e manao anae aihue, a e uhi ia i kekahi apana kapa paha. Alaila e hoakaka mua aku ka mea ikei ka oihana kahuna mamua o ka pule ana a me ka mahele ana o ka puu iliili, penei.Aia a ku ka puu iliili i mua o lakou me ka uhi ia i ka apana kapa, alaila e oleloauanei ke kahuna: “Eia ka puu iliili i mua o kakou, ke manao nei oukou e kii i kapuaa a Kanumua. Eia no ianei ka pono a me ka hewa o ka oukou hele ana. Ina ua ponoole ke kii, oia iho la no, a ina he pono, oia no. Aia no i ka oukou aoao e koho ai,oia iho la no ko oukou aoao, a o ka aoao i koe no ka mea ia nana ka puaa a oukou ekii ai. Ina ua oi ko oukou aoao, ua maikai, a i pahu ko oukou aoao, a oi ka mea nanaka puaa a oukou e kii ai, alaila, mai hele oukou o loaa mai.”

After these remarks the priest stands in prayer, and when near the latter part ofthe time therein he places his hands upon the heap of pebbles, dividing it in two,at the same time uncovering it. Then counting by twos he would set aside the odd pebble;then count the other side in the same way, and if there was no remainder, the sideof the intending thieves having the even, and the owner of the pig the odd number,then the priest would say: “Don’t you go, else you will be caught by the propertyowner.” If, however, the odd was on the side of the thieves, then the priest wouldsay: “You all go; no one will hinder you on your way.”

If both sides were odd in the division of the pebbles, the priest would say: “It isbad;” or if alike even, the priest would also say: “It is bad.” In like manner alsoare all the auguries of the callings of the priesthood performed. Such callings werenamed Sorcery.

A pau ka ke kahuna hoakaka ana, alaila, ku ke kahuna i ka pule a kokoke paha i kahapa hope o ka manawa, alaila e lalau iho na lima o ke kahuna i ka puu iliili a maheleae a kaawale na aoao a elua, alaila wehe ae i ke kapa. Alaila, helu palua aku, a koeka iliili hookahi, a puunaue palua hoi i kekahi aoao, a ina i pau pono aole he koenahookahi, alaila, ina o ko ka poe manao aihue kai pahu, a oi ko ka mea puaa, alailae olelo auanei ke kahuna: “Mai hele oukou, o loaa mai oukou i ka mea waiwai.” A inahoi o ko ka aihue ka aoao i oi, alaila, e olelo auanei ke kahuna: “O hele nui, aolemea nana e keakea i ko oukou hele ana.” A ina ua oi like na aoao elua ma ka puunaueana i na iliili, alaila e olelo auanei ke kahuna, “Ua ino.” A ina ua pahu like, alaila,e olelo no auanei ke kahuna: “He ino.” A pela no na hailona ike o kela a me keia ona oihana ike o ka oihana kahuna e hana ai. Ua kapa ia ia mau hana ike, he “hoomanamana.”

The pebble heap was not the only test method of the order of the priesthood. Therewere other tokens. The awa (plant) was one of the revealing substances[5] of the order.

Aole no o ka puu iliili wale no na hoailona o ka oihana ike o ka oihana kahuna. Hemau hoailona e ae no kekahi. O ka awa kekahi mau hoailona ike o ka oihana.

Supposing that Kaoao died by being prayed to death, and the owner of the corpse wassorely grieved; he, the owner of the corpse, would go before a sorcerer priest. Uponmeeting, the owner of the corpse would relate the object of his coming before thesorcerer or (anaana) priest; in that very moment the priest would become cognizant of the person whohad prayed Kaoao to death, because the shadow of the person who had wrought his deathplainly stood before the priest. The priest would then say: “Here stands a tall yellow-hairedman with a fish in his hand.” The owner of the corpse would then surmise that fishwas the motive for the death of Kaoao. At the same time that the priest was cognizantof the one who had prayed him to death, he was also cognizant of the person who procuredthe fatal material (maunu),[6] because it was a common occurrence that those who were proficient in the knowledgeof a sorcerer priest were at the same time cognizant of the person who procured thematerial (maunu), through [[74]]which death to one happened. When the likeness of the person who did the praying todeath appeared before the priest it would be accompanied by that of the maunu procurer, if he was other [than the one who did the praying to death].

Ina paha, ua make o Kaoao i ka anaana ia, a minamina ka mea nana ke kupapau, alaila,e hele aku ka mea nana ke kupapau i mua o kekahi kahuna kuni. Aia a halawai aku kamea nana ke kupapau a hai i ke kumu o kona hiki ana i mua o ke kahuna kuni (kahunaanaana), ia manawa, e hoomaka mai ai ka ike o ke kahuna i ka mea nana i anaana o Kaoao.Nokamea, ua ku okoa mai la ke kahoaka o ka mea nana i anaana i mua o ke kahuna kuni.Alaila e olelo auanei ke kahuna: “Eia keia kanaka ehu loihi ke ku mai nei me ka iai ka lima;” alaila e manao auanei ka mea nana ke kupapau, he ia ka mea i make ai oKaoao. Aia no ia manawa a ke kahuna e ike la i ka mea nana i anaana, e ike ai i kamea nana i lawe ka maunu. Nokamea, he mea mau i ka poe maa i ka oihana ike o ke kahunakuni, ka ike pu i ka mea nana i lawe ka maunu i make ai kekahi. [[75]]Aia a ku aku ke kahoaka o ka mea nana i anaana, e ku pu aku no auanei i mua o ke kahunaka mea nana i lawe ka maunu. Ina nae he mea okoa ka mea nana i lawe ka maunu.

4. OF PRAYING TO DEATH.

4. NO KA ANAANA.

A person who was called an anaana priest was one who had vowed to strictly observe the laws of the order of priesthood,for a person could not learn anaana unless he first made a pledge to observe the ordinances of the order. A brief explanationis perhaps necessary. A person who was learning the practice of anaana was warned against anger and jealousy. He who did not observe the laws of the priesthoodwas called a “remnant-eater (aihamu)[7] priest,” and those priests who were called “remnant-eaters” did not live long, butdied, because the god that caused their death was the god of the order of priesthood.

O ke kanaka i kapa ia he kahuna anaana, he kanaka ia i hoohiki e malama loa i na kanawaio ka oihana kahuna. No ka mea, aole no e hiki ana i kekahi ke ao i ka anaana, ke oleoia e hoohiki mua e malama i na kanawai o ka oihana kahuna. (E pono paha e hoakakaiki aku.) Ua papa ia ka huhu, ka opu inoino i ka mea e ao ana i ka anaana. O ka meamalama ole i ke kanawai no ka oihana kahuna, ua kapa ia ia he “kahuna aihamu.” A oke kahuna i olelo ia he aihamu, aole e loihi kona ola ana, a make aku, no ka mea,o ke akua no e make ai, o ke akua no o ka oihana kahuna.

About sorcery: Sorcery was on the same footing as the anaana, only differing in their callings, but the object of the two was the coveted deathof some one. Anaana, and hoopiopio (sorcery), were greatly studied by some people as necessary and beneficial to themselves,and as a protection against death which might be directed against them. There weresome among the people of the royal court who desired greatly to learn anaana,[8] that the life of the king might be protected. It was the same among those who nourishedroyal personages; they were called “seekers of chiefs,”[9] and “preservers of chiefs.”

No ka Hoopiopio. Ua like no na kulana o ka hoopiopio me ko ka anaana; aka, ua kaawalena oihana, a o ka hope o ia mau mea elua, o ka make o kekahi ka mea i manao nui iaai. Ua ao nui ia ka anaana, a me ka hoopiopio e kekahi poe, he mea e pono ai a e waiwaiai nona iho, a he paku nona iho, ma ka make e hiki mai ana ia ia iho. Aia i waenao na kanaka o ke alo alii kekahi poe, makemake lakou e ao nui i ka anaana, i malamaia ai ke ola o ke Alii. Pela mau i waena o ka poe hanai alii, a kapa ia lakou “heimi haku,” a “he malama haku.”

5. GODS OF THE PRIESTHOOD.

5. NA AKUA O KA OIHANA KAHUNA.

Many and innumerable were the gods belonging to the order of priesthood, but the supremehead of the gods of the order was Uli. Before performing the works of the priesthoodprayers were offered to the gods of the order. The priests of the order held theirdeities in great reverence; the names of the deities were not used in profanity inolden times. If the name of the deity was blasphemed the devotees of the order feltfearful of its consequences.

He nui a lehulehu wale na akua e pili ana i ka oihana kahuna, aka, o ke poo nui oke akua o na akua o ka oihana, o Uli. Mamua o ka lawelawe ana i na hana o ka oihanakahuna, a me ka hoomaka ana e hana, ua malama ia ka pule ana i na akua o ka oihanakahuna. He poe malama nui na kahuna o ka oihana kahuna i ko lakou mau akua, aole ehoohiki ino ia ka inoa o na akua i ka wa mamua. Ina ua olelo ia me ka hoohiki inoka inoa o ke akua, alaila he mea menemene loa ia i ka poe malama akua.

6. OF DIVINATION.

6. NO KE KILOKILO.

A priest of divination was termed a man of profound knowledge. A diviner could foretellcoming events, whether good or bad. He could see the misfortune that would come uponthe people, whether war or other danger or distress. He could also foretell the deathof some chief, thus, “A certain chief will die.” A diviner had several callings. Heknew the defects in the positions of a house or houses, and [the effect on] thosewho dwelt therein. A diviner could foretell the dispossession of a land from one’sstewardship,[10] whether of an island, a district, or a division chief.[[76]]

Ua kapa ia ke kahuna kilokilo, he kanaka ike hohonu. He hiki i ke kanaka kilokiloke hoakaka mai no na mea e hiki mai ana mahope, ina he ino, a ina he maikai paha.He hiki no i ua kilokilo nei ke ike i ka pilikia e hiki mai ana maluna o ka lahui,ina paha he kaua, a he mau pilikia e ae paha. Ua hiki no hoi i ke kilokilo ke haie mai i ka make ana o kekahi alii, e like penei: “E make ana kekahi alii.” He nuina oihana ike a ke kilokilo, he ike i ke ino o ke ku ana o ka hale, a mau hale paha,a me ka poe e noho ana maloko. Ua hiki i ke kilokilo ke hai mai i ka aina hemo, inahe alii aimoku, ai okana paha, a ina he alii ai ahupuaa.[[77]]

7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS.

7. KA IKE O KE KAHUNA KILOKILO NO KE KU ANA O KA HALE A MAU HALE PAHA.

Supposing that three houses are erected on the same ground, and that one of the housesstands in the rear of the other two houses (as in Figure 1 A), then the diviner priestwill come and look upon them standing thus and remark: “The positions of the housesare improper; the consequence to said houses will be constant quarreling because onehouse stands behind the other two; the house which stands in the rear will be theone to raise the tumult, which can only discontinue by breaking up the rear house.”

Ina paha ua kukulu ia kekahi mau hale ekolu ma ke kahua hookahi, ina nae mahope maio ke ku ana o kekahi hale o na hale elua e like me ke kii malalo iho (Helu 1, A),alaila e hele mai ke kahuna kilokilo a nana iho e ku ana me keia, e olelo auanei kekahuna: “Ua hewa ke kulana o na hale, o ka hope o ia mau hale, he hakaka mau. Nokamea,ua ku kekahi hale mahope o na hale elua. Nokamea, o ka hale ma ke kua mai o na haleelua, ka mea nana e hoouluulu ka hakaka, aia ke oki o ka hakaka he naha no ka halemahope mai.”

Kii 1, Na hale Hawaii kukulu hewa ia; A, no ka wahi; B, no ka nui.

Figure 1,—Hawaiian houses undesirably located; A, on account of position; B, on account ofsize.

Supposing that two houses are built in line (as shown in Figure 1 B). If a chief ofthe island or a division chief owns the lower house, and a farmer, a low farmer, ownsthe taller house, when the priest comes and finds the houses standing thus, he willsay: “One of these houses will be profitable; it is the taller house; the fortunesof the owner of the lower house will be possessed by the owner of the higher one.”But if the houses stand alike and of the same height, the diviner priest will pronouncethe houses good, because they are not in opposition to each other. And if severalhouses in one or two rows were all alike, having similar positions and correspondingheights except one, which towers above the others in the rows of houses, then thepriest will come, and if he finds them standing thus, he will say: “Of all those housesone will be profitable; the one with the high roof is their lord, and the one whowill rule over the people (those who own the lower houses).”

A ina paha ua kukulu ia kekahi mau hale, elua, ma ka lalani hookahi e like me keiakii malalo iho (Helu 1, B). Ina he Aliiaimoku ka mea nona ka hale haahaa, a he AliiAi Ahupuaa paha, a ina he lopa a lopa kuakea paha ka mea nona ka hale kiekie. Alailahele mai ke kahuna kilokilo, a ike e ku ana na hale penei ke ano, alaila, e oleloauanei ke kahuna: “Hookahi mea waiwai o keia mau hale e ku nei, o ka mea nona ka halekiekie; e lilo ana ka pomaikai o ka mea nona ka hale haahaa i ka mea nona ka halekiekie.”

Aka, ina he kulike wale no na hale elua, me ka like o na kiekie, e olelo auanei kekahuna kilokilo, ua maikai na hale, no ka mea, aole i kue kekahi i kekahi.

A ina hoi ua kulike wale no na hale he lehulehu ma ka papa hookahi, a elua paha, ahe like wale no ke kulana o na hale, a like wale no na kiekie, a hookahi hale oi oia mau papa hale, e like paha me ka kii maluna ae, alaila e hele aku ke kahuna a ike,e ku ana me ia ke ano, alaila e olelo auanei ke kahuna kilokilo: “Hookahi hale waiwaio kela mau hale. O ka hale i kiekie o kaupoku; a o ko lakou haku no ia, a nana e hoounaunaiho na kanaka,” (ka poe nona ka hale haahaa).

If, however, two houses are standing in one place facing each other, the entranceto one house being directly opposite to that of the other, when the diviner priestfinds the houses standing thus, if one belongs to a division overseer and the otherto a section overseer, the priest will say: “One of them will lose his stewardship.”This, however, refers only to the owners of the houses so standing.

Ina hoi e ku like ana na hale elua ma kahi hookahi, ua huli aku a huli mai ke aloo na hale, a kupono hoi ka puka komo o kekahi hale i ka puka komo o kekahi hale; aike ke kahuna kilokilo e ku ana ka hale peia ke ano, ina he ai ahupuaa kekahi a heai ili kekahi, alaila, e olelo auanei ke kahuna: “E hemo ana ka ai ili o kekahi.”Aia wale no nae ma na mea nona na hale e ku ana e pili ai, aole e pili ae i ka meae.

8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE.

8. KE KILOKILO NO KE KAHUA KAHI E KU AI KA HALE.

There are various locations for the building of a house; it is not proper for a houseto be built without a diviner priest being sent for.

He nui na ano a me na loina o ke kahua, kahi e ku ai na hale; aole e pono e kukuluwale ia kekahi hale ke ole e kii ia ke kahuna kilokilo.

The location. Supposing that a house is standing on the side of a precipice, withthe front of the house facing the cliff and its entrance is directly opposite saidcliff, when the diviner priest comes and finds the house standing in such a position,he will say: “That is a bad situation, the name of it being a leleopu[11] location. There are two important significations in its position: either the occupantswill all die, or they will remove to some other locality, which will make the placedesolate.” If a house is built upon a knoll or hill the predictions are the same asthe house standing on the side or edge of a precipice. This location has two appellations,leleopu and holua.[12] If the diviner priest finds that the locations are improper, but discovers a wayof making them favorable, then houses may be built thereon. Should a house be builtat the foot of a knoll, with bluffs on one side, then the character of the locationis the same as that of the leleopu and holua. [[78]]But if the front of the house is facing towards the knoll or hill with the entranceturned towards the bluffs, the diviner priest will say: “The house is perfect,” thereason for its perfection being on account of its front turning towards the hill orknoll.

No ke Kahua. Ina paha e ku ana kekahi hale ma ke kae o ka pali, a ua hoohuli ia kealo o ua hale nei i ka pali, me ke kupono o ka puka komo i ua pali nei. A hele maike kahuna kilokilo, a ike e ku ana ka hale i like peia ke ano, alaila e olelo auaneike kahuna kilokilo: “He kahua ino kela, he leleopu ka inoa o kela kahua; elua meanui i loko o kela kahua, he pau loa i ka make, a he hele aku paha ma kahi e; alailae lilo ana kela wahi i neoneo.”

Ina hoi ua kukulu ia ka hale maluna o kekahi ahua, a puu paha, alaila, ua like noko laua loina me ko ka hale ku i ka pali. Aka, elua nae inoa o keia kahua, he leleopu,a he holua. Aka ina ua ike ke kahuna kilokilo, ua ino ke kahua, a ua loaa kekahi kumue ae e maikai ai, alaila, ua pono no ke ku ka hale ma ia mau kahua.[[79]]

A ina hoi ua kukulu ia kekahi hale ma ke kumu o kekahi ahua, a he ano pali, ma kekahiaoao, alaila, hookahi no loina o ia kahua me ka leleopu, a me ka holua. Aka, ina uahoohuli ia ke alo o ka hale i luna o ke ahua a puu paha, me ka hoohuli ia o ka pukakomo i ka pali, alaila, e olelo auanei ke kahuna kilokilo: “Ua maikai ka hale;” kekumu i maikai ai, o ka huli ana o ke alo i ka puu, a ahua paha.

9. DIVINATION ON THE HOUSE TIMBER.

9. KE KILOKILO ANA NO KA LAAU HALE.

Supposing that the appearance of the house is perfect and the location also perfect,defects may be found in the main posts, or in the end posts. If faultless in all these,the imperfections may be found in the plate piece or perhaps in the timbers.

Ina paha ua maikai ke kulana o ka hale, a maikai pu me ke kahua, aia kekahi hewa ike kulana o na pou a me na kukuna paha. Ina paha ua maikai ma keia mau mea a pau,aia kekahi hewa i ka lohe lau. A i ole ia aia ma ka laau.

10. DIVINATION ON THE ERECTION OF A HOUSE.

10. KE KILOKILO ANA NO KE KUKULU ANA O KA HALE.

Assuming that the posts are placed in position, the plate pieces laid on and tiedfast, when it is found that the position of one of the posts is faulty and the postis drawn out, then the priest will say: “The house is defective; the owner will notremain long therein before he goes away.”

Ina paha ua kukulu ia na pae pou o ka hale a paa, kau na lohe lau, kauhilo ia a paa,a ike ia ua hewa ke kulana o kekahi pou, a kii aku e unuhi hou, alaila e olelo akuke kahuna: “Ua hewa ka hale, aole e liuliu ka mea nona ka hale i loko, alaila heleaku.”

Of re-thatching a house. Supposing that a house has been thatched and the owner findsthat the thatching is defective and removes it, when the diviner priest sees it donethus, he will say: “The owner of the house will not remain long therein before hegoes away, some one else becoming the occupant thereof.” But if a king be the ownerof the disparted house the prediction will have no bearing;[13] it only affects the house of a commoner.

No ka Wawahi Hou ana i ka Hale. Ina paha ua ako ia kekahi hale a ua paa a ike ka meanona ka hale ua ino ka ako ia ana, a wawahi hou ia, a ike mai ke kahuna kilokilo ehanaia ana pela, alaila, e olelo auanei ke kahuna, “Aole e liuliu ka mea nona ka halei loko, alaila, e hele aku oia ma kahi e, he okoa ka mea nana e noho o loko.” Aka,ina he alii aimoku ka mea nona ka hale i wawahi ia, alaila, aole e pili ia loina maia ano. Aia wale no o ka hale o na makaainana ka mea pili ia loina.

11. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINER.

11. KA HEWA O KA LAAU HALE MA KA IKE A KE KILOKILO.

Supposing that the side posts of a house are standing in this wise (Figure 2 A), andthat the diviner priest comes and finds the walls of the house built in that way.If they are posts for the front, then the priest will say: “There are two defectsto the house in the position of the row of posts; one fault is in the leaning postat the end, and marked (d), and the other defect is in the plate-beam, because thedoor-plate is not cut.”

Ina paha penei ke ku ana o ka pae pou paia o kekahi hale (Helu 2, A), a hele mai kekahuna kilokilo, a ike penei ke kukulu ia ana o ka paia o kekahi hale, ina nae hepae pou keia no ke alo, alaila, e olelo auanei ke kahuna: “Elua hewa o keia hale make kulana o na pae pou; aia kekahi hewa ma ka pou hio ma ke kihi, (i hoailona ia ike d), a o kekahi hewa aia ma ka lohe lau, nokamea aole i oki ia ka lohe lau puka.”

Of the leaning post. The leaning post position is faulty on account of the crookedbulge being toward the next post. If the bulging is on the outside near the temporarybattens that would be a little better; but the best way, in the opinion of the diviner,is to draw out the post altogether and replace it by another post similar to the restof the posts which were put up, then it will be well. Such posts, however, shall notbe drawn out at random without referring it to the gods of the priesthood, that theerror of such acts may be pardoned. But if all the posts of said house are similarto the leaning post then it is well. A house that is continued in building as abovedescribed, the owners thereof will die.

No ka Pou Hio. Ua hewa ke ku ana a ka pou hio, no ka huli ana o ke kanahua kekee maka aoao o kekahi pou. Ina ma waho ke kanahua kekee, ma ka pili kuahui, alaila maikaiiki. Aka, o ka pono loa i ka manao o ke kilokilo, o ka unuhi loa, a kukulu hou ihoi pou ano like me na pou e ae o ia kululu ana, alaila maikai. Aole nae e unuhi waleia ua pou la, ke hana ole ia i mua o na akua o ka oihana kahuna, i mea e kala ia aika hewa o ia hana ana. Aka, ina he ano like wale no na pou a pau o ua hale nei, elike me ka pou hio, alaila ua maikai no. O ka hale i hoomau ia ke kukulu ana me kekii malalo iho, alaila, e pau na mea nona ka hale i ka make.

Of the plate-beam. If the plate beam of a doorway is not cut, then the priest willsay: “The house is not good on account of the plate for the doorway not being cut.”The name of a house made that way is called a “manele” (bier). But if the plate-beam for a doorway be cut in the front (as in Figure 2B), then it is well.

No ka Lohe Lau. Ina e oki ole ia ka lohe lau o ka wa puka o kekahi hale, alaila, eolelo auanei ke kahuna: “Aole he maikai o ka hale, o ke oki ole ia o ka lohe lau maka wa puka ke kumu i ino ai.” O ka inoa o ka hale i hana ia pela, he manele. Aka,ina i oki ia ka lohe lau ma ka wa puka o ka paia ma ke alo, e like me ke kii malaloiho, (Helu 2, B), alaila maikai, e like me keia.

Kii 2, Na pou o ka hale Hawaii; A, e hoike ana i ka hewa o ka kukulu ana; B, a me ka ponoo na paepae.

Figure 2,—Frame work of an Hawaiian house; A, showing defects in construction; B, showingproper arrangement of supports.[[81]]

[[80]]

12. DIVINATION FOR END POSTS AND MAIN POSTS.

12. KE KILOKILO ANA NO NA KUKUNA A ME NA POUHANA.

In Numbers 10 and 11 posts and beam plates are fully explained. This number will treatof end posts and main posts.

Ma ka helu 10 a me ka helu 11, ua pau ka hoakaka ana no na pou a me ka lohe lau. Ama keia helu, no na kukuna a me ka pouhana.

Defects in the position of a house also lie with the side posts and main posts. Ifthe positions of the end posts of a house are as in Figure 3A, and a diviner comesand sees such position of the end posts, he will say, if a king happens to be theowner of the house: “The positions of the end posts near the main posts are defective,”because the two end posts adjacent to the main post are in opposition to the mainpost, and the true expression of the position made by the said end posts is that someof the king’s men will rebel against him, for, according to the character of the housetimbers, the center post is the king. Supposing, however, that the end posts standas in Figure 3B, the priest will then make an interpretation of the real meaning ofthem.

Aia ma na kukuna a me na pouhana, kekahi hewa o ke kulana hale. Ina paha penei keku ana o kekahi mau kukuna o kekahi hale, e like me ke Kii (Helu 3, A). Ina paha mekela ke ku ana o na kukuna a hele mai ke kilokilo, a ike penei ke ku ana o na kukuna,alaila e olelo auanei ke kahuna, ina nae he alii ka mea nona ka hale: “Ua ino ke kuana a na kukuna pili pouhana,” nokamea, o na kukuna pili pouhana elua, ua kue lauai ka pouhana. A o ka hoakaka ana i ke ano io maoli o ke kulana o ua mau kukuna la,e kipi auanei kekahi mau kanaka o ke alii i ke alii; nokamea ma na ouli o ka laauo ka hale, “he alii ka pouhana.”

A ina hoi penei ke ku ana o na kukuna e like me ke kii malalo iho, alaila, penei kahoakaka ana a ke kahuna, i ke ano maoli o ke kulana o na kukuna.

End posts adjacent to a main post. The end posts which are adjacent to the main postin the position shown in the diagram are not properly placed; they are in a repentantposition. It represents the end posts in a mourning attitude, predicting the deathof the owner of the house.

No na Kukuna Pili Pouhana. O na kukuna pili pouhana i like ke kulana me keia kii (Helu3, B), alaila, aole i maikai ia kulana o na kukuna, he mihiau. E uwe ana ke ano oia mau kukuna, aole auanei e ole ka make o ka mea nona ka hale.

Of the end posts (c) and (s), which are adjacent to a main post. If the end postswere placed in the same manner as the end posts (c) and (s), the real interpretationis that those end posts indicate baseness, always opposing and quarreling, becausetheir position is that of contending one against the other. And if posts were standingin the position represented by (s) and (w) in the diagram, their character is thesame as that of the end posts adjacent to the main post.

No ke kukuna pili pouhana (c) a me kekahi kukuna iho (s), ina ua kukuluia na kukunae like me ke kukuna (c) a me ke kukuna (s). O ka hoakaka ana i kona ano io maoli,he mau kukuna ino kela, o ka laua hana he kue mau, a hakaka no hoi. Nokamea, ua kueaku a kue mai ke kulana o ia mau kukuna. A ina hoi e ku ana ke kukuna (s) a me kukuna(w) e like me ke kulana ma ke kii i olelo ia, alaila, ua like no ko laua loina meko na kukuna pili pouhana elua.

Kii 3, A. B.—Pou kala o ka hale Hawaii e hoike ana ka hewa o ka kukulu ana.

Figure 3, A. B.—End poles of an Hawaiian house showing defects in construction.

13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION.

13. NO KA LAWE ANA O NA LAAU HALE I KAHI E KUKULU AI.

Supposing that the timbers for a house were cut and brought from the place where theywere felled and left at the place intended for its erection, but the ground was foundunsuitable, and the location thought to be appropriate had been passed when the timberswere on the way down, as for example: Nuuanu is the place where the timbers were cut;said timbers being brought down and left at the sugar refinery,[14] that being the ground intended for the building of the house, but being judged unsuitablePeleula[15] was chosen as the best location. If it was intended that the timbers be taken backto Peleula, then the diviner priest would say that the taking back of the timberswas improper, and for that reason the location was called “A hole for the sand crabs.”[16] In a house erected under these circumstances none of the occupants thereof wouldremain alive, including the owners of the house and others who might dwell therein.The only thing to do was that if the material was brought in the manner above setforth, and it was thought that the location where the timber had been left was unsuitable,and the location was changed to Peleula, a location supposed to be favorable, thenthe timber should be [[82]]taken back by way of Leleo to Liliha street, thence mountainward until Peleula onthe seaward side was passed, thence to Kaalaa,[17] thence again seaward to Peleula; then it would be well.

Ina paha ua oki ia na laau o kekahi hale, a lawe ia mai mai uka mai o kahi i oki iaai, a waiho ia ma ke kahua i manao ia ai e kukulu ka hale. Aka, ua hewa nae ia kahua.A o ke kahua i manao ia ai he maikai, ua hala hope paha, ma kahi i laweia mai ai kalaau. E like paha me keia. O Nuuanu kahi i oki ia ai ka laau, a ua laweia mai a waihoma ka hale hoomaemae ko. Oia ke kahua i manao ia e kukulu, aka, no ka hewa ana o uakahua la, ua olelo ia o Peleula ke kahua maikai. Alaila, ina i manao ia e hoihoi houka laau i Peleula, alaila, e olelo auanei ke kahuna kilokilo, “Ua hewa ia hoihoi houana o ka laau i uka.” A no ia mea, ua kapa ia aku ia kahua, “He lua no ka Ohiki.”O ka hale i hana ia pela, aole e ola ana kekahi poe ke noho i ua hale la. Pau pu kapoe nona ka hale a me ka poe e aku ke noho i ua hale la. Penei wale no ka pono e hanaai; ina ua lawe ia mai ua mau mea hana la e like me na loina maluna, a manao ia uahewa ke kahua e waiho la na laau, a hoihoi hou ia paha i Peleula ke kahua i manaoia he maikai, [[83]]alaila, e lawe aku i ka laau ma o o Leleo a ma ke Alanui Liliha pii hou i uka, aiaa hala hope i kai o Peleula, alaila, e hele aoao aku a hiki ma Kaalaa, alaila ihohou i kai a hiki i Peleula, alaila maikai.

14. OF THE DIVINER PRIEST.

14. NO KE KAHUNA KILOKILO.

A diviner priest was a very sacred person and would not enter a house that he hadpassed judgment upon, although the restriction was not on the owner of the house butupon himself, for it is customary that houses which were restricted should be releasedfrom the ban by supplication to the gods of the priesthood. And if the priest whomade the prediction entered the house that he had adjudged, he would die immediatelyafter praying to the gods of the priesthood; he would die suddenly in one or two daysafter entering the house, because the house was held under the prayers of the priesthood.For that reason the diviner priest is himself restricted from entering a house thathe had passed judgment upon.

He kanaka kapu loa ke kahuna kilokilo, aole e komo iki i loko o ka hale ana i hooiloiloai, aole nae no ka mea hale ka hookapu ana, aka no ua kahuna kilokilo la no; no kamea, he mea mau i na hale i hooiloilo ia, he hana ia ma ka pule ana i na akua o kaoihana kahuna. A ina e komo ua kahuna nei nana i hooiloilo i loko o ka hale ana ihooiloilo ai, alaila e make koke no mahope iho o ka pule ana i na akua o ka oihanakahuna. Hookahi, a elua paha la mahope iho o kona komo ana, alaila, e make koke no,no ka mea ua paa ka hale i ka pule no ka oihana kahuna.

A nolaila ke kahuna kilokilo i hookapu ai ia ia, aole e komo i loko o ka hale anai hooiloilo ai.

The entry of a house by a priest. Should a diviner priest enter a house and noticethat it was defective, he would remark on the defects of the house he had noticed,then the owner of the house would tell the priest to remove [such defects]. And ifanother diviner priest entered the house without knowledge of what had been done bythe other diviner priest through prayers of the priesthood; and if he noticed thesame defects referred to by the other and remarked that “the house is defective”,this priest would soon surely die.

No ke Komo ana o ke Kahuna i loko o ka Hale. Ina i komo ke kahuna kilokilo i lokoo kekahi hale, a ike oia ua hewa ka hale, alaila, e olelo no ke kahuna i ka hewa oka hale, e like me kana ike ana. Alaila na ka mea nona ka hale e olelo e hana ke kahuna,alaila hana ma na akua o ka oihana kahuna. A ina ua komo mai kekahi kahuna kilokiloi loko o ka hale me ka ike ole i ka hana ia ana e kekahi kahuna kilokilo ma ka puleo ka oihana kahuna. A ina i ike i ka hewa i ike ia ai e ke kahuna mua nana i hana,a hooiloilo ae, “ua hewa ka hale,” alaila, e make koke auanei ua kahuna la.

15. THINGS TO DO ON A CONDEMNED HOUSE.

15. NA MEA E HANA AI O KA HALE I HOOILOILO IA.

A house which was seen to be defective, as mentioned in former numbers about priesthood,the priest should come and exercise in his official capacity.

O ka hale i ike ia ka hewa e like me na helu mua o ka oihana kilokilo, alaila e helemai ke kahuna kilokilo e hana ma ka oihana kahuna.

Things to do. It was the duty of the diviner priest to cleanse the inside of the housewith the fire[18] of the order of the priesthood at the same time, kuapaa, makaa (species of small fish), and banana plants were brought. The diviner priest was toprepare everything brought for cleansing the house. Pigs and chickens were roastedas a sacrifice to the god of the order. The priest, however, must perform some significantceremonies upon the pigs and chickens before preparing and roasting them. And allthese things done for the house were for the purpose of cleansing it by virtue ofthe power of the god of the order of priesthood.

Na Mea e Hana ai. Na ke kahuna kilokilo e puhi ia loko o ka hale me ke ahi o ka oihanakahuna, a e lawe ia mai ke kuapaa, ka makaa, (he ia liilii) ka pohuli maia. Na kekahuna kilokilo e hana i na mea a pau i lawe ia mai no ka hana ana i ka hale. E kaluaia ka puaa a me ka moa, i uku i ke akua o ka oihana kahuna. E hoailona mua nae kekahuna kilokilo i ka puaa a me ka moa, mamua o ka hana ana, a me ke kalua ana. A okeia mau mea a pau i hana ia no ka hale, oia ke kala ia ana o ka hewa o ka hale, maka mana o ke akua o ka oihana kahuna.

DIVINING OMENS BY THE CLOUDS.

NO KE KILOKILO ANA I NA OULI O NA AO.

This was one of the most profound accomplishments of a diviner priest because he couldforesee the fortunes to be obtained in coming days, and also the death of a king andthe approach of war. By the omens in the clouds could be foreseen the approachingstranger. If the omens in the clouds were observed in the evening he would prophesythe things that he saw and some day it would come to be fulfilled.[[84]]

O keia kekahi oihana ike hohonu a ke kahuna kilokilo. Nokamea, he hiki i ke kilokilo,ke ike aku i ka waiwai e loaa ana i kekahi la ae, a he hiki ke ike aku i ke alii make,a me ke kaua. A he hiki ke ike ia ma na ouli o na ao ka malihini puka mai. Ina heahiahi ka ike ia ana o ke ano o na opua, alaila, e wanana mua oia no na mea ana eike ai, a ma kekahi la e hooko ia ai.[[85]]

16. ABOUT THE FORTUNE-TELLER.

16. NO KE KAHUNA NANAULI.

The fortune-teller was one of the most learned men in the order of priesthood. Hewas similar to the diviner priest in some respects, and in the religious ceremoniesof the order their duties were alike. Fortune-telling consisted of discerning thecharacter or disposition of a person, whether he be rich or poor, stingy or benevolent,wrathful or affectionate, mischievous or of quiet demeanor. All the characteristicsof a person, and all that he does the fortune-teller could reveal, exactly as he willin fact do.

O ke kahuna nanauli, o kekahi kanaka ike hohonu keia o ka oihana kahuna. Ua ano likeno nae me ke kahuna kilokilo ma kekahi mau mea, aka, ma na oihana akua o ka oihanakahuna, ua like no ka mea a laua e hana ai. O ka Nanauli. O ka nana ana no ia i nauli o ke kanaka, ina he kanaka waiwai, a ina he kanaka ilihune. A ina paha he kanakaaua, a he lokomaikai paha, a ina he huhu, a ina he oluolu, a ina he kalohe, a inahe noho malie. O na ano a pau o ke kanaka, a me na mea a pau a ke kanaka e hana ai,ua hiki i ka nanauli ke hoike mai e like me ka ke kanaka e hana ai.

INTERPRETING THE CLOUD OMENS.[19]

Only in the evening could the omens in the clouds be interpreted, at the time thatthe sun was about to set; that was the time when the omens in the various dark cloudscould be observed. This was more noticeable in the evenings of Ku, when the cloudswere more conspicuous and these were the evenings when those who desire might learn[thereof].

NO KA NANA ANA I NA OULI O KE AO.

Ma na ahiahi wale no e ike ia ai ka ouli o na ao. Aia i ka manawa e kokoke aku anao ka la e napoo, oia ka manawa e ike ia ai ke ano o kela opua keia opua. Aia nae ina ahiahi i o Ku, oia ka wa kuku o ka opua. A oia na ahiahi e ike ai ka mea makemakee ao.

OF A FORTUNE OMEN CLOUD.

NO KA OPUA WAIWAI.

Supposing that a cloud stood in the form of a man as though holding a parcel in hishand as shown in Figure 4A. If the fortune-teller or weather prophet noticed thata cloud stood as a man in this form and if the parcel continued to be in the handuntil the cloud disappeared, then the fortune-teller would say: “No fortunes willbe received on the morrow (if the observation was in the evening).”

Ina paha ua ku mai kekahi opua me he kanaka la a he ukana paha ko ka lima, e likepaha me ke kii malalo nei (Helu 4, A). Ina e nana aku ka nanauli ua like ke ku anaa kekahi opua me he kanaka la, e like me keia ke ano, a ina i paa loa kela mea maka lima a hiki i ka nalowale ana o ua opua nei, alaila, e olelo auanei ka nanauli.“Aole he waiwai e loaa mai ana ma ka la apopo,” ina i ke ahiahi ka nana ana.

On the other hand, if a cloud stood as in Figure 4B, and was thus observed, then thefortune-teller would say: “Fortune will be received on the morrow; if not broughtin then it will be found on the way.” If there were several clouds in the form ofsaid Figure B then the day would be most auspicious.

Aka, ina penei ke ku ana o kekahi opua e like me ke kii (Helu 4, B) malalo nei, aike ia ia ka opua me keia, alaila, e olelo auanei ka nanauli: “E loaa ana ka waiwaii ka la apopo. Ina aole e lawe ia mai, alaila, ma kahi e hele ai, malaila no e loaaai ka waiwai ke hele.” Ina paha ua nui loa na opua i like ke ano me ke kii malunaae, alaila, he la waiwai nui loa ia.

Kii 4, A. B.—Na opua Ouli i kaha ia e ke kupa Hawaii.

Figure 4, A. B.—Omen Clouds as drawn by a native Hawaiian.

In the same manner, if a cloud resembling a canoe or canoes was seen in the evening,canoes would surely appear the next day. If a cloud was in the form of an oblong orcoffin-like box, a corpse would be seen the next day.

Pela hoi, ina he waa a mau waa paha ke ano o ka opua, i ike ia ai i ke ahiahi, alaila,he waa no ka mea e hiki mai ai i kekahi la ae. Ina he holowaa ke ano o ka opua, heano holowaa kupapau paha, alaila, he kupapau no ka mea e ike ia ai i kekahi la ae.

FORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM.

KE KILOKILO ANA A KA NANAULI NO KA INO A ME KA MALIE.

Supposing that every day was tempestuous for a long period, rainy and windy perhaps,then the weather prophet would look up to the stars; if they did not twinkle but remainedsteadfast, the weather prophet would say: “A calm will prevail. Tomorrow good weatherwill settle down, and on the following day the calm will be general.” In the samemanner if indications of a calm were observed in the clouds, or in any other objectin the heavens, the weather prophet’s explanation about it would be the same as thatof the omens of the stars.[[86]]

Ina paha he ino wale no na la a pau i kekahi manawa, he ua, a he makani paha, alaila,e nana ae ka nanauli i na hoku, a ina aole e amoamo mai na hoku, he kau malie waleno, alaila, e olelo auanei ka nanauli: “E malie auanei, a po hookau ka malie, a kelala aku, haalele loa ka malie.” Pela no, ina i ike ia ka ouli malie ma na opua, a makekahi ano okoa ae paha o ka lani, alaila ua like me ka wehewehe ana a ka nanaulima keia mea, me ka wehewehe ana i na ouli o na hoku.[[87]]

17. ONE WAY OF FORETELLING THE WIND.

17. KEKAHI ANO O KA KILOKILO ANA NO KA MAKANI.

Supposing that the Kona was the prevailing wind for some time, about a month or morein duration; if the prophet discerned that the heads of the clouds leaned toward theeast he would remark: “The Kona wind is about to subside; tomorrow the regular breeze(east wind) will return as heretofore.” In like manner if the regular breeze, or ageneral calm was prevailing, and the weather prophet perceived that the position ofthe clouds was inauspicious, that the heads of the clouds leaned toward the west,or to the south, he would observe: “The Kona wind is about to set in; the days willnot be many before it comes.” As the appearance of the omens in the clouds, so wouldthe weather prophet (Nanauli) interpret.

Ina paha he Kona ka makani mau e pa ana i kekahi manawa, he malama a he mau malamapaha ka pa ana. A ina e nana aku ka nanauli a ike e hina ana ke poo o na opua i kahikina, alaila, e olelo auanei ka nanauli: “He malie koe o ka makani Kona, apopo ehoi mai ka makani mau (makani hikina) e like me mamua.”

Pela hoi, ina o ka makani mau ka makani e pa ana i kekahi manawa, a i ole ia he maliewale no, a ina e nana aku ka nanauli, ua inoino ke kulana o na opua, a ua hina akupaha ke poo o na opua i ke komohana, a i ka hema paha, alaila, e olelo auanei ka nanauli:“He pa koe o ka makani Kona, aole e liuliu na la e koe hiki mai.” E like me ka oulio na ao opua, pela no ke kilokilo lani (nanauli) e hoakaka ai.

FORETELLING A GREAT STORM; WINDY OR RAINY.

KE KILOKILO ANA NO KA INO NUI; HE MAKANI A UA PAHA.

Supposing that a general calm had prevailed over the land for some time, and had socontinued for nearly a year, or perhaps six months; and if the weather prophet scannedthe heavens and saw that they were thickly covered with white clouds, and spottedlike a white-spotted dog, such spotted clouds was called a “konane board.” When the clouds are seen in such a condition the weather prophet would observe:“A tempest will arise and its duration will be as long as the calm had prevailed.”

Ina paha he malie wale no ka aina i kekahi manawa, a ua aneane makahiki, a hapa makahikipaha ka malie ana; a ina e nana aku ke kilokilo lani, a ike ia ka lani ua uhi paapuia e na ao keokeo, ua ano kikokiko mai me he ilio kikokiko keokeo la, ua kapa ia uaao kikokiko la, he papa konane. A ike ia pela ke ano o na ao, alaila, e olelo auaneika nanauli kilokilo lani: “E ino auanei, e like me ka loihi o ka malie ana, pela noka loihi o ka manawa e ino ai.”

OF THE STARS.

NO NA HOKU.

The character of a coming tempest could be discerned through the stars. If the twinklingof the stars was observed during a general calm the weather prophet would say: “Atempest is near; the stars are twinkling.” The auguries in this are the same as arethose of the konane board.

Ma na hoku e ike ia ai ke ano o ka ino e hiki mai ana. Ina e ike ia ka imoimo anao na hoku i loko o ka manawa malie nui, alaila, e olelo auanei ke kilokilo lani: “Heino koe, ke imoimo nei na hoku.” Ua like no ke ano o na loina o keia me ka papa konane.

18. OF A TEMPEST AT SEA.

18. KA INO MA KA MOANA.

A weather prophet’s interpretation of the omens for a land tempest was different fromthe omens for a tempest at sea. If there was general calmness on the ocean sometimes,the sea simply quiet, and if the weather prophet found that the clouds were hinano[20] white, and the borders of heaven[21] seemed to heave tumultuously, the evening clouds vying with each other, and the darkclouds gathered at the top of the mountains, then the weather prophet would say: “Therewill soon be high surf, because the clouds vie with each other.” In case the weatherprophet saw that these premonitions as mentioned above, were apparent in the clouds,and ocean-going canoes were to leave at that time, then the prophet could forewarnthe ocean-going people to wait, and those who were familiar with the customs of theorder of priesthood would abide by the instructions of the weather prophet.

He okoa no ka hoakaka ana a ke kilokilo lani i na ouli o ka ino ma ka aina, a he okoano ka hoakaka ana i na ouli o ka ino ma ka moana. Ina he malie wale no ka moana ikekahi manawa, he kai make wale no, a ina e nana aku ke kilokilo lani, ua hinano keokeomai na ao, a okupukupu inoino mai na kumu lani, a kuee na opua, a pauli eleele maina ao i ka piko o na mauna. Alaila, e olelo auanei ke kilokilo lani: “He kaikoo koe,no ka mea, ua kuee na opua.” Ina e ike ke kilokilo lani ua ike ia na ouli o na aoe like me ka hoike ana maluna, a ina he mau waa holo moana ia manawa, alaila, e hikino i ke kilokilo lani ke papa mua aku i ka poe mea holo moana e kaohi. A o ka poei maa i ke ano oihana kahuna, e hoolohe no lakou i ka ke kilokilo lani.

19. OF THE HEALING PRIESTS.

19. NO NA KAHUNA LAPAAU.

There were various classes of healing priests known in Hawaii, of different denominationsaccording to their official titles, which were divided as follows: Healing [[88]]priests, massage priests, ancestral god priests and priests of wandering spirits.All these priests had different callings; some were appropriate, while the callingsof others were not so, although the priests of this class were learned in their professions.

He nui na ano o na kahuna lapaau i olelo ia ma Hawaii nei, he mau mahele okoa ko lakou,a me ko lakou inoa kahuna. A penei ka mahele ana o na inoa. He [[89]]kahuna lapaau, he kahuna paaoao, he kahuna hoonohonoho, a me ke kahuna makani. O keiamau ano kahuna a pau, ua kaawale na oihana; ua kupono na oihana a kekahi poe, a kuponoole ka kekahi poe o keia poe ano kahuna. Aka, he mau oihana ike no ka ka poe o keiaano kahuna.

SERVICES OF A MEDICAL PRIEST.

NA OIHANA IKE A KE KAHUNA LAPAAU.

Before a medical priest commenced to perform his duties, he did not operate on thesick without first seeing a sign. Again, if he did not cast lots before he was calledupon by the friends of the sick, it was because he was already aware of it, and afterwardswas apprised by the persons who called upon him, because there were exceptional signsthrough which the medical man would be apprised, whether the patient would live ordie, providing the special signs were applicable to the complaint; thus: When a medicalman is called upon to visit a patient, one who might then be in a precarious condition;if the caller came to the house of the medical man and said: “I have called upon youto come and administer unto Punikauamoku, who is in a very critical state; the daymay not close before death occurs.” During the time that the caller was talking ofthe condition of the patient, if the medical man happened to be eating his meal hewould say: “He will not die, [though] he is really sick. Had you arrived while I wasnot eating, then death would happen. But no! You came while I was eating, with thecalabash open, therefore the calabash disavows the illness of Punikauamoku. Go back;I will come later.” Such would be the reply of the medical man.

I ka hoomaka ana o ke kahuna lapaau i kana oihana, aole oia e hele wale e hana i kamai, ke ole oia e … hoailona e mamua. Eia hoi. Ina aole oia e hoailona e mamua o kekii ia ana mai e ka poe nana ka mai, alaila, ua ike e no ke kahuna lapaau, mahopeo ka olelo ana mai a ka mea nana i kii ke kahuna. No ka mea, he mau hoailona ku wahookoa ae no kekahi a ke kahuna lapaau e ike ai, ina he mai ola, a ina he mai make,ke ku nae i ua hoailona kuwaho la. Penei: Aia a kii ia mai ke kahuna lapaau no kekahimai, a he mai aneane pilikia loa paha, a ina i hiki mai ka mea kii kahuna a hiki ika hale o ke kahuna, a olelo aku, “I kii mai nei wau ia oe, e hele ae e lapaau iaPunikauamoku, ua aneane pilikia loa, he uku paha ka po o keia la, alaila make.” Ika manawa a ka mea kii kahuna e olelo la no ka pilikia o ka mai, a ina e ai ana kekahuna lapaau ia manawa, alaila e olelo auanei ke kahuna lapaau. “Aole e make, hemai no. Ina i hiki mai nei la oe, aole wau e ai ana, alaila la ua pilikia. Aole! hikimai nei oe e ai ana wau, e hamama ana ka umeke. Nolaila, ke hoole mai nei ka umekei ka mai o Punikauamoku. O hoi a mahope aku nei wau.” Pela ke kahuna lapaau e oleloai.

When the medical man arrived at the patient’s place, through his being called upon,he would not offer medicine at the outset, but in order that his operations on thepatient might be strengthened and fully understood he would draw lots in such manneras he thought was proper, and if it agreed with boldness to administer unto the sick,then he would do so. And if the drawing indicated the inappropriateness of his administeringunto the patient, the medical man would tell him, saying: “I cannot cure you; seekanother healer; had it been according to my drawing I would venture to operate onyou.”

Aia a hiki aku ke kahuna lapaau, ma kahi o ka mai mamuli o kona kii ia ana ae, alaila,aole oia e hoomaka mua e haawi i ka laau. Aka, i mea e ikaika ai ka ke kahuna lapaauhana ana i ka mai, a i mea hoi e maopopo ai, alaila, e hoailona mua ke kahuna i kahailona ana e manao ai e hailona. A ina ua ku i ka aa o ke kahuna lapaau e hana ika mai, alaila e hana no. A ina ua ku ka hailona i ka hiki ole ke hana i ka mai, alaila,e olelo auanei ke kahuna lapaau i ka mai, me ka i aku, “Aole oe e ola ia’u, imi houia ua kahuna hou, ina i ku iho nei i ka’u hailona, alaila, aa wau e hana ia oe.”

On the other hand, if a medical man had been called upon to visit a patient, and thecaller arrived while the medical man or other person was cooking food: or if the medicalman was present at the time the oven was being prepared, or heating; then the medicalman would remark, after he had been apprised of the nature of the complaint by thecaller: “Yes, sick indeed! I cannot cure him, I’m afraid. If you had not spoken untilafter the oven was covered there would be no danger; while you were talking of thepatient I was firing the oven, therefore he will surely die.” This was the secondof the special disclosures given to medical men.

A ina hoi ua kii ia aku kekahi kahuna no ka mai, a ina i hiki aku ka mea kii kahuna,a e kahumu mai ana ke kahuna, a i ole o kekahi mea e ae paha, a ina e noho ana kekahuna i ka manawa e kukulu ana ka umu, a i ole, e hoa ia ana paha, alaila, e oleloauanei ke kahuna lapaau, mahope iho o ka hai ia ana aku o ka mai ia ia e ka mea kiikahuna, “Ae! mai io!! Aole no e ola ia’u, ua hopo ae la wau. Ina i olelo ole mai neioe a pau ka umu i ke kauwewe, alaila, aole e pilikia. Olelo mai nei oe i ka mai, ehoaa aku ana wau i ka umu, nolaila e make io ana no.” O keia ka lua o ka hoailonakuwaho a na kahuna lapaau.

Should these special signs be had at home, other signs would be met with on the way.As the danger was seen at home through special signs, so would the danger on roadbe conveyed through exceptional signs.

A ina i loaa keia mau hoailona kuwaho i ka hale, e loaa no auanei na hoailona kuwahoe ae ma ke alanui i ka hele ana. E like me ka ike ia ana o ka pilikia ma ka hale mamulio na hoailona kuwaho, pela no auanei e loaa ai ka pilikia i na hoailona kuwaho make alanui.

20. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATING TO MEDICAL MEN.

20. NA HOAILONA MAA O KA OIHANA KAHUNA E PILI ANA I NA KAHUNA LAPAAU.

In the foregoing section special omens were shown, but not all. In this section customarysigns will be given in full. Many and numerous were the customary signs relating tothe priesthood, and in those signs were indicated right and wrong, danger, fortuneand need.[[90]]

Of a canoe dream. This was one of the unfavorable signs relating to the subject ofhealing by some people. If a medical man thought of going to treat a patient, if hehad been called upon on the previous day and had resolved to go and heal the personfor whom he was called, if he had a dream the night before in which he saw a canoe,the medical man would say: “It is not proper for me to go, because there was an unfavorabledream in the night.” This was a customary sign among this people from ancient timesto the present day, and it is not known when these signs will pass away in the future.

Ma ka mokuna maluna ae ua hoike ia kekahi mau hoailona kuwaho, aka, aole i pau; makeia mokuna e hoike pau ai, na hoailona mau. He nui a lehulehu na hoailona mau e piliana i ka oihana kahuna, aia i loko o ia mau hoailona ka pono a me ka hewa, [[91]]ka pilikia, ka loaa a me ka nele. O ka moe waa. O keia kekahi o na hoailona o ka maikaiole, i ke kulana lapaau a kekahi poe e ae. Ina i manao kekahi kahuna lapaau e helee lapaau no kekahi mai, ina nae ua kii ia mai paha i kekahi la e ae. A manao ua kahunanei e hele e lapaau i ka mai i kii ia mai ai, a ina e loaa ka moe uhane i ka po iho,a he moe waa nae ka mea i loaa i ka po, alaila, e olelo auanei ke kahuna. “Aole epono ke hele no ka mea, he moe waa ko ka po.” O keia hoailona, he hoailona maa maukeia a puni keia lahui mai kinohi mai a hiki i keia manawa. Aole i ike ia ka manawae pau ai keia mau hoailona ma keia hope aku.

This omen did not pertain to the office of healing only, but also to other callingsof the people. It pertained to the offices of a medical man, to agriculture, to fishing,and other like vocations, for, if a man had intended on a previous day to go fishing,with the hope of catching some fish, and had made all his preparations for so doing,and dreamt the night before an unfavorable dream, then the person who made such preparationsfor fishing could not go, because there was an unfavorable dream in the night. Sowould a person who had hoped to gain personal benefit through some vocation, if hehad a canoe dream after meditating on his expected gain, then he would not succeedin his intentions.

Aole keia hoailona i pili wale no ka oihana lapaau, aka, ua pili no kekahi mau oihanae ae e pili ana i ke kanaka. Ua pili i ka oihana kahuna lapaau, ka oihana mahiai,ka oihana lawaia, a me na oihana like e ae e pili ana i keia mau oihana. No ka mea,ina e manao mua ke kanaka i kekahi la okoa e hele i ka lawaia me ka manao e loaa maina ia, a ua makaukau mua paha no na lako e lawaia ai, a ina e loaa ka moe waa i kapo iho, alaila, aole e hiki i ua mea nei i hoomakaukau no ka lawaia ke hele, no kamea, he moe waa ko ka po. Pela no ke kanaka e manao ana no kekahi oihana paahana,e manao ana e loaa ia ia kekahi pomaikai nona, a ina he moe waa ka mea i loaa ia iamahope iho o kona manao ana ia mea, alaila, aole no oia e hiki no kana mea i manaoai e loaa he pomaikai nona.

21. ANOTHER INTERPRETATION OF A CANOE DREAM.

21. KEKAHI ANO O KA MOEWAA.

Supposing that a person was occupied in pleasant reflections without any thought ofbeing unduly arrested, but such person was suspected of being a criminal or an offender,and as such was sent for and brought before the king, or landlord perhaps, if he hada canoe dream the night before being brought before the king, then such person suspectedof being a criminal or offender would say: “I will not be in danger, because a canoedream was had in the night, for death lurks in the day, but the night contradictsit.”

Ina e noho ana kekahi me ka manao maikai wale no, me kona ike ole i kona mea e hoopaawale ia mai ai. Aka, ua manao wale ia aku ua kanaka la he pio a lawe hala paha, ama ia ano, ua kii ia aku oia ma kona ano lawehala, a lawe ia i mua o ke alii, a hakuaina paha. A ina ua loaa ia ia ka moe waa i ka po iho, mamua o kona lawe ia ana imua o ke alii. Alaila, e olelo auanei ua mea la i manao ia he pio, a lawehala paha,“Aole au e pilikia ana, no ka mea, he moe waa ko ka po; no ke mea, he make ko ke ao,a ke hoole mai nei ka po.”

Supposing a person was sometimes meditating, with hopes only, that he had great lawfulprivileges, thinking that he would not be condemned for the offense that he was complainedof before the king, or judge perhaps, and he had a canoe dream in the night, thenthe favor would not be obtained by him before the place of judgment. And if theseomens were first revealed to such a person, other signs of a like nature would alsobe noticed.

Ina paha e noho ana kekahi mea a he manaolana wale no kona i kekahi manawa he pononui kona, me ka manao ana, aole oia e hoahewa ia no ka hewa ona i hoopii ia ai i muao kekahi alii, a lunakanawai paha. Aka, ina he moe waa ka mea i loaa ia ia i ka po,alaila, aole no e loaa ana ka pono nona i mua o kahi nana e hoahewa mai. A ina hoiua ike mua ia keia mau hoailona i kekahi mea, pela no e pili mai na hoailona e aee like ana ma keia ano.

22. ANOTHER VERSION OF A CANOE DREAM.

22. KA HOAKAKA ANA I KEKAHI ANO O KA MOE WAA.

Canoe dream means a canoe as seen in a dream. If a canoe was seen in a dream and oneactually boarded it; or if one saw a canoe coming toward or going from him; or a canoeon dry land, all are related to the canoe dream. Canoe dreams are of two divisions,favorable and unfavorable. (The unfavorable division of the canoe dream has alreadybeen explained.) The persons, however, who were accustomed to this omen of the officeof healing did not altogether agree upon its interpretation. To some a canoe dreamwas auspicious and beneficial, providing it related to property.

O ke ano o ka moe waa, he waa no ia i ike ia ma ka moe uhane. Ina he waa ua ike iama ka moe uhane ana, ina ua ee maoli i luna o ka waa, ina ua ike aku he waa e holomai ana, a e holo aku ana, a he waa e kau ana i ka maloo, ua pili no ia i ka moe waa.Elua no mahele ana o ka moe waa, he moe waa waiwai, a he moe waa waiwai ole. (Ua hoakakamua ia nae ke ano o ka waiwai ole o ka moe waa.) Aole nae he like loa ka manao o nakanaka maa ma keia hoailona o ka oihana kahuna. I ke kulana o kekahi poe, he maikaino ka moe waa, a he waiwai no, ke ku nae ia moe waa i ka waiwai.

23. A FAVORABLE CANOE DREAM.

23. KEKAHI MOE WAA WAIWAI.

If in a sleep a canoe dream occurred and the actual hand lifting and launching ofa canoe or canoes from land into the sea and loading it with freight until it wasfilled took [[92]]place, then the person having such a dream would obtain some gain. This benefit fromthe canoe dream did not, however, occur except to him who was accustomed to it. Itis the same with all other signs spoken of in this history on the omens of the priesthood.In the observance of the canoe dream the people did not all agree on its interpretation,some believing in one thing and some in another. But to those who were familiar withit, the occurrence of a canoe dream resulted in the non-fulfillment of the thingsgreatly desired.

Ina i loaa kekahi moe waa i loko o ka moeuhane ana, ina, ua hapai maoli na lima ika waa, a mau waa paha mai ka aina aku a lana i loko o ke kai, a hooili i ka [[93]]ukana a komo ka waa, alaila o ka mea nana ka moeuhane, e loaa ana no ia ia ka pomaikai.Aole no e pili wale ana ka pomaikai ma keia moe waa ke ole e maa kekahi no keia moeuhane. Pela no i na ano hoailona a pau i olelo ia i loko o keia moolelo no na hoailonao ka oihana kahuna. I loko o ka malama ana o kekahi poe i ka moe waa, aole no i likeko lakou mau loina, ua kaawale ka kekahi a kaawale ka kekahi poe. Aka o ka mea maui kekahi poe, o ka loaa ana o ka moe waa ma ka moe uhane ana i ka po, he nele ka hopeo na mea i manao nui ia.

24. AN ADVERSE SIGN IN THE PRIESTHOOD.

24. KEKAHI HOAILONA NELE O KA OIHANA KAHUNA.

Crossing the hands in the back was one of the signs of adversity in the things thata person greatly desired for his benefit and prosperity. If a person intended to goto a place with the hope of obtaining that which he had greatly longed for, if hemet this sign on the road then he had reason to doubt the propriety of journeyingon, and that he had better return. If, however, he should meet this sign twice onhis way, then his thought about adversity vanished, the fulfillment of the wish onlyremained, with no reason for doubt and returning back to the house. Crossing the handsin the back was a recognized omen by the priesthood, from the earliest days to thepresent time.

No ka Opeakua. O keia kekahi o na hoailona no ka nele ma ka mea a ke kanaka e noonoonui ai no kona pono, a me ka pomaikai. Ina e manao ana ke kanaka e hele i kana wahii manaolana ai e hele, me ka manao e loaa kana mea i manao nui ai, aka, ina e loaakeia hoailona ia ia ma ke alanui, alaila, ua loaa kona kumu kanalua no ka hele ana,o ka hoi wale no kona pono.

A ina hoi ua palua mai ka opeakua mua ana ma kona hele ana, ma ke alanui, alaila uapau kona manao no ka nele; o ka loaa wale no ka manao i koe, aole kumu kanalua e hoihou ai i ka hale. O ka opeakua. (Oia no ka opea ana o ke kanaka i kona mau lima make kua, he opeakua ia.) He hoailona mau keia o ka oihana kahuna mai kinohi mai o keialahui a hiki mai i keia manawa.

25. OF CROSSING THE HANDS IN THE BACK.

25. NO KA OPEAKUA.

If a medical man met one with hands crossed in the back while he was on the way inthe interest of his profession, he would say: “I can not cure the patient.” Doubtwould then come in, resulting in his returning home. If he continued on to the patient’shouse, then he would not treat him; the only thing for him to do was to tell the patient“I cannot treat you.”

Ina e loaa ka opeakua i kekahi kahuna lapaau ma ka hele ana i kana oihana, alaila,e olelo auanei ke kahuna, “Aole e ola ia’u ka mai;” alaila o ke kanalua iho la noia, o ka hoi wale no ka pono. A ina i manao e hele i kahi o ka mai, alaila, aole ake kahuna lapaau aku. Eia wale no kana, o ka olelo aku i ka mai, “Aole e hana.”

Supposing that a medical man knew of a complaint, one that he knew could be cured,being within the range of his possible cures, and if some one was sent to obtain themedicine for the sick by order of the medical man, and while on his errand shouldmeet a man on the road with his hands crossed behind his back, the messenger wouldsay: “I can not go to get the medicine.” If he met that bad omen, yet with that knowledge,went to get the medicine, when he returned, he would not hide the incident experiencedbut would reveal it to the priest. When the priest heard of this adversity he wouldremark: “The complaint will not be remedied by the medicine; the ailment is differentand the medicine is different.”

Ina paha ua ike ke kahuna lapaau no kekahi mai, a he mai e ola ana ma kana ike ana,a ua ku hoi i na kulana mai a ia kahuna; a ina i kena ia kekahi e kii i laau no kamai mamuli o ke kauoha a ke kahuna. A i ke kii ana i ka laau, a ina e loaa ia ia kekanaka ma ke alanui e opeakua mai ana, alaila, e olelo auanei ua mea kii laau la,“Aole e hiki ia’u ke kii i ka laau.” A ina i ike ka mea kii laau i keia hewa, a meiaike no, kii no i laau. A i kona hoi ana, aole e hiki ia ia ke huna no keia hewa anai ike ai, aka, e hai aku no ua mea kii laau la i ke kahuna. Aia a lohe ua kahuna lai keia hewa, alaila, e olelo auanei ke kahuna. “Aole i ku ke kulana mai i ke kulanalaau, he okoa ke kulana mai, a he okoa ke kulana laau.”

26. ANOTHER INTERPRETATION OF CROSSING THE HANDS.

26. KEKAHI ANO O KA OPEAKUA.

Crossing the hands behind the back is of two kinds; the crossing of the hands by someother person seen on the road, and the crossing of the hands by a person himself whilewalking; these both have the same meaning in their interpretation.

Elua no ano o ka opeakua. O ka opeakua e pili ana i kekahi kanaka e aku ma ka ikeaku i ke alanui, a o ka opeakua o ke kanaka ia ia iho ma kona hele ana, ua like noko laua kulana ma ka hoakaka ana.

OF A PERSON CROSSING THE HANDS TO HIMSELF.

KA OPEAKUA O KE KANAKA NONA IHO.

The crossing of the hands shown here is not quite similar to those already mentioned.The interpretations of the omens were alike in some things and different in [[94]]others. There were, however, two particular circumstances to which this crossing ofthe hands applied; it appertained either to privation, or to the affliction of theperson crossing the hands. The adepts and those accustomed to the knowledge of thepriesthood express their interpretations as follows: If a person was walking along,and while doing so on the road crossed his hands behind his back without a reasonfor so doing, then the priest of the order of priesthood would say: “You will be foundguilty for the offense that you were complained of, because there was no cause foryour crossing your hands behind your back.” If a person had hopes to himself thathe would be exonerated before a court which made the complaint, or by any man, andif the crossing of the hands happened through himself while on his way, then vindicationwould not be obtained by him, because the omen stood for condemnation.

Aole i like loa ke ano o keia opeakua, me ka opeakua i olelo mua ia. O ka nana [[95]]ana nae i na ouli, ua like ma kekahi mau mea, aole like ma kekahi mau mea. Elua naeano o ka pili ana o keia opeakua; o ka pili i ka nele i ka pomaikai, a o ka pili ika pilikia o ka mea nona ka opeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ikeo ka oihanakahuna penei: Ina e hele ana kekahi kanaka ma kona hele ana ma ke alanuia opeakua wale iho, me ke kumu ole o ia opeakua ana, alaila, e olelo auanei ke kahunao ka oihanakahuna, “E pilikia ana oe no kou hewa, ina he hewa kou mea e hoopii iaai, no ka mea, aole he kumu o kou opeakua ana.” Ina e manaolana wale ana no kekahiia ia e pono ana oia i mua o ka aha nana i hoopii, a i ole, e kekahi kanaka paha;a i loaa ka opeakua nona ponoi iho ma kona hele ana, alaila, aole no e loaa ka hoaponoianona, no ka mea, ua ku i ka hoailona e hoahewaia ai oia.

ANOTHER FORM OF CROSSING THE HANDS.

KEKAHI ANO O KA OPEAKUA.

If a person was climbing a precipice and had reached a great height, if he crossedhis hands at that time, then the act did not appertain to the omens of the priesthood,being simply the result of fatigue in climbing; and if an old man or old woman wasseen crossing the hands, old age was accounted as the cause of such act. It was notapplicable to the signs of the order of priesthood. If the person who crossed thehands happened to be a sickly person, the act was due to his weak condition, and didnot apply to the signs of the order of priesthood. It is the same with other thingsof like nature.

Ina no e pii ana kekahi kanaka i ka pali a ua oi na mile a emi mai paha ka pii anai ka pali, a ina e opeakua oia ia wa, alaila, aole i pili ia opeakua ma ka hoailona o ka oihanakahuna, ua pilino ia opeakua no kona maluhiluhi i ka pali. A ina he elemakule a luahine paha ka mea i ikeia e opeakua ana nona iho, alaila, no kona elemakule a me kona luahine no ia opeakua ana. Aole ia e pili ia opeakua ma ka hoailona o ka oihana kahuna. Aina no he mea maimai ka mea i opeakua alaila no kona maimai no ia opeakua ana, aolee pili ia no ko ka oihanakahuna hoailona. Pela no i na mea like a pau.

27. OF A ONE-EYED PERSON.

27. NO KA MAKAPAA.

This was a knowledge of customary signs relating to the priesthood, the principlesand interpretations are the same as the former signs. For if a person thought thathe had a profit, a great privilege perhaps for himself, by traveling, or else in someway he had reason to hope, if he met a one-eyed man on the road while thus going,the priest would remark: “It is impossible for him to go where he had hoped; no greatprofit would be obtained by him, because he met a one-eyed man.” If a second one-eyed manwas encountered on the road, or more perhaps, then the augury of adversity would notapply in that case, because the end of want had passed by; ill luck had vanished.As the signs were related to all profitable callings so was this knowledge relatedto the signs of the order of the priesthood.

O keia kekahi oihana ike o na hoailona maa e pili ana i ka oihana kahuna, ua likena loina a me na wehewehe ana me na hoailona mua. No ka mea, ina i manao kekahi kanakahe pomaikai kona ma ka hele ana, a he pono nui paha nona, a i ole, ua manaolana waleaku ma kekahi ano e ae paha. A ina e loaa ia ia kekahi kanaka makapaa ma ke alanuima ia hele ana, alaila e olelo auanei ke kahuna, “Aole e hiki ke hele ma kahi i manaolanaai, aole e loaa he pomaikai nui nona, no ka mea, ua halawai me ka makapaa.” A inai palua ka loaa ana o ka makapaa ma ke alanui, a oi aku paha, alaila, aole e pilika hoailona no ka nele ma ia ano, no ka mea, ua hala ka palena o ka nele, ua pau kapaoa. E like me ka pili ana o na hoailona i na oihana loaa a pau, pela no e pili aikeia oihana ike ia mau oihana hoailona o ka oihana kahuna.

28. CALLING FROM BEHIND.

28. NO KE KAHEA KUAIA.

This also was a recognized omen of the order of the priesthood relating to unfavorableand other signs as set forth in former numbers. If a person had very great hopes thathe would derive a great benefit by traveling as he had already planned, and if hewas called by some person from behind, then the priest would say: “It is unfavorable,and no benefit will be obtained, because of the call from behind.” If a person wasgoing where he thought he would obtain a blessing or a great benefit, if he was notcalled from behind, his trip was considered well and beneficial.[[96]]

O keia kekahi hoailona ike o ka oihanakahuna e pili ana i ka moewaa a me na hoailonae ae i hoakakaia ma na helu mua. Ina he manaolana nui loa ko kekahi kanaka he pononui kona ma kona hele ana e like me kana mea i noonoo mua ai, a ina i kaheaia maie kekahi mahope, alaila, e olelo auanei ke kahuna, “O ka moewaa iho la no ia, aolee loaa ke hele, no ka mea, ua kahea ia mahope.” Ina e hele ana kekahi ma kahi anai manao ai, he pomaikai, a he pono nui kona, a ina aole oia e kahea ia mahope maialaila, ua maikai ia hele ana, a waiwai no hoi.[[97]]

PRECAUTIONS AGAINST BEING CALLED FROM BEHIND.

KA MEA E PONO AI O KA HELE ANA I OLE E KAHEA KUAIA.

On starting to make his intended trip, with the hope of obtaining a great blessinghe should first plan with care to prevent his being called from behind. He shoulddo thus: When he starts forth he should be very careful of those whom he saw, if theywere old acquaintances. Then he must first come up to those he met and tell them hisdestination, and all else pertaining to him or them; and on leaving, first bid themfarewell, and depart. That was the only way to prevent a call from behind. But ifcalled back by those he first met then it was indeed an unlucky trip.

I ka hoomaka ana o kekahi e hele i kana wahi i manao ai e hele, no ka manao ana hepono nui a pomaikai hoi kona ma ia hele ana e noonoo mua oia mamua o kona hele i oleoia e kahea ia mai mahope, me ka makaala no hoi. Penei oia e hana ai: Aia a hoomakaaku oia e hale, e makaala loa oia i ka poe ana e ike aku ai, ina nae he poe ua launamua, alaila, e hookokoke mua aku oia i ka poe ana e halawai aku ai, me ka hai akui kana wahi e hele ai, a me na mea a pau e pili ana ia ia, a ia lakou paha; a manaoe haalele ia lakou, e aloha mua aku, alaila hele, pela wale no e pono ai ke hana iole e kahea ia mahope. Aka, ina no i hea houia e ua poe la ana i halawai mua ai, alaila,he huakai paoa no ia.

29. OF MEETING A HUNCHBACK.

29. KA HALAWAI ANA ME KE KUAPUU.

Meeting a hunchback on the road was one of the omens of the priesthood indicatingdestitution and want. If a person was going to where he expected to obtain a greatblessing or a benefit, if he met a hunchback on that trip the priest would say: “Thisis a most unfortunate trip; better return; nothing will be gained by going on becausean unlucky hunchback was in the road.” The hunchback met with on such a trip was calleda hahailua hunchback. But should two or more hunchbacks be encountered by a person on such tripsthen the unlucky spell ceased. To some, however, the spell continued; all those whoobserved the auguries of this nature did not exactly agree.

O ka halawai ana me ke kuapuu ma ke alanui, oia kekahi hoailona o ka oihanakahunano ka paoa (nele). Ina e hele ana kekahi ma kahi ana i manao ai he pono nui, a hepomaikai hoi, a ina e halawai me ke kuapuu ma ia hele ana, alaila, e olelo auaneike kahuna: “He huakai paoa loa keia, e pono ke hoi, aole loaa ke hele, no ka mea,he moewaa (kuapuu) ko ke alanui.” A o ke kuapuu i loaa ma ia hele ana, ua kapaia;“he kuapuu hahailua.” Aka ina paha he elua a oi aku na kuapuu i halawai me kekahikanaka ma ia hele ana, alaila, ua pau ka paoa. I kekahi poe nae, a i kekahi poe, emau ana no ka paoa. Aole no he like loa o na kanaka malama i na hoailona ike o keiaano.

30. OF STANDING AKIMBO.

30. NO KA HOOKUAKII ANA

This sign of standing akimbo was the resting of the two hands on hips on the rightand left side of a person. If one in this position was seen by a person going outin the road for what he hoped to obtain, then ill luck would be the result. This signdid not only apply to a journey but it also applied to gambling crowds, as follows:If there was a gambling contest, such as stone-hiding, stick-throwing, or bowling,if one was found standing akimbo the anger of the promoters of the gambling concoursewould immediately be aroused and he would be driven away, because the ill luck (losses)by such act would fall upon the owners of the gambling joint.

O keia hoailona he kuakii oia no ke kalele ana o na lima elua ma ka puhaka, ma kaaoao akau a me ka aoao hema o ke kanaka. Ina ua ikeia keia hoailona ma ka hele anama ke alanui no kana mea i manaolana ai, alaila o ka paoa no ka hope. Aole nae i piliwale no keia hoailona no ka huakai hele, aka ua pili no no ka aha lealea pili waiwaikekahi e like me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha, pahee,a olohu paha. Ina ua ike ia kekahi mea e hookuakii ana, alaila, e huhu koke auaneika poe nana ka aha pili waiwai, a o ke kipaku koke no ia; no ka mea, e ili mai auaneika paoa (nele) oia hookuakii ana maluna o ka poe nana ka aha pili waiwai.

31. GOING FORWARD AND THEN TURNING BACK.

31. NO KA HELE ANA I MUA A HOI HOU I HOPE.

If a person thought of going to a place where he had intended to go with the hopeof obtaining a benefit or a blessing on that trip, and after passing some fathomsor a mile perhaps, if he turned back for something forgotten, or some idea or otherreason, then he could not obtain what he had hoped for. This was one of the omensof the order of priesthood among this people from the earliest days to the present.

Ina i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao ana e loaa kapomaikai a me kona pono ma ia manao ana e hele; a i ka hoomaka ana e hele a hala kekahimau anana a mile paha, a ina e hoi hou i hope, no kekahi mea poina paha; a manao ikoe paha, a ma kekahi ano e ae paha; alaila, aole no e loaa ana kana mea i manaolanaai mamua. O keia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui maikinohi mai a hiki i keia manawa.

32. STUBBING ONE’S TOES.

32. NO KE KUIA O KA WAWAE.

This was one of the principal signs of all the recognized omens of the order of priesthood,and a common occurrence, for if a person thought to go where he had intended, andif his toes struck [something] while walking, all that he had greatly desired wouldnot be fulfilled. The interpretations in this are similar to former signs in thisrecord.[[98]]

O keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a he hoailonamaa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i manao ai e hele, a inai kuia kona wawae ma ia hele ana, alaila, o na mea a pau ana i manaolana nui ai eloaa, aole no e hookoia ana, ua like no na wehewehe ana o keia me ko na hoailona muama keia moolelo.[[99]]

OF INFLAMED EYES.

NO KA MAKOLE.

This was one of the signs which had similar interpretation with that of a hunchbackand the one-eyed. For if a person met another who had running sore eyes, no good orbenefit would be obtained if the former was bent on his own benefits and blessings.All the blemishes of a person like this sign, were regular auguries of the order ofpriesthood.

O keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka makapaa. Noka mea, ina e halawai ana ka mea e hele ana me ka kanaka makole, aole no he pono ahe pomaikai e loaa i kekahi ma ia hele ana, ina o ka pomaikai a me kona pono kanai manao ai. O na ano kina a pau o ke kanaka e like ana me keia hoailona, he hoailonamau no ia no ka oihanakahuna.

OF A DEFORMED FOOT.

NO KA WAWAE KUKUE.

The interpretation of this was the same as the sore-eyed. If a person with a deformedfoot was met with on the road it was a sign of failure, according to the order ofpriesthood.

Ua like pu ka wehewehe ana o keia hoailona me ka makole. Ina ua halawai mai ke kukuema ke alanui, alaila, he hoailona no ia no ka nele e pili ana i ka oihanakahuna.

33. OF THE RAINBOW AND THE RAIN.

33. NO KE ANUENUE A ME KA UA.

These are regular symbols of the order of priesthood indicating destitution and prosperity,privileges and blessings; for to some these were customary signs of want, while toothers they were recognized omens of blessing.

O keia mau hoailona mau keia o ka oihanakahuna, e pili ana i ka nele, a me ka loaa,i ka pono a me ka pomaikai, no ka mea, i ka mea maa o kekahi poe, he hoailona no kanele keia mau hoailona, a ma ke kulana hoi a kekahi poe, he hoailona no ka pomaikai.

Supposing that a person or persons were brought as criminals or offenders, and thereforehe or they expected that they would be condemned for the complaint preferred againstthem, but while on the way they encountered a shower of rain, or saw a rainbow, greathopes would come upon the captive that condemnation would not fall on him or them.On the other hand, if the person supposed to be a criminal or offender had hopes onlythat he had a good claim and right, and that he would not be condemned by the courtthat had ordered him up, if he met a shower of rain, or a rainbow, then he could notexpect to obtain favorable results on such trip, nor would he be benefited, becausethe adverse symbols of the order of priesthood were before him hindering his claim.

Ina ua kiiia mai kekahi kanaka a mau kanaka paha, no ka mea i manaoia ua pio a ualawe hala paha. Alaila a no ia mea, ina ua manaolana ke pio a lawehala paha, e hoahewaia ana ia a o lakou paha, ma ia mea i hoopii wale ia aku ai. A i ka hele ana, a halawaime ka ua ma ke alanui, a i ole he anuenue paha, alaila e manaolana nui auanei ke pioaole e ili mai ana ia hoahewa ia maluna ona, a o lakou paha. Aka hoi, ina he manaolanawale no ko kekahi kanaka i manaoia he pio a he lawehala paha, me ka manao he pononui kona a he pomaikai paha, a e hoahewa oleia ana paha i mua o ka Aha nana i kauoha;a ina i loaa i ka ua mamua mai, a he anuenue paha, alaila, aole e manaoia ana, hepono nui kona ma ia hele ana, aole no hoi he pomaikai, no ka mea, aia i mua ona kahoailona o ka oihanakahuna nana e keakea i kona pono.

34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN.

34. KEKAHI ANO O KE ANUENUE A ME KA UA.

From the viewpoint of some medicine-men rain and rainbows were auspicious, for, saidone of the medical priests, “rain is a good thing.” If a medical priest was calledupon to visit a person, and it was raining at the time the patient was being talkedabout, it was well, and the medical priest promptly showed a willingness to go andadminister [to the sick] with a confidence that the patient would recover. There werea few priests, however, who believed in such interpretation of the omens of the orderof priesthood; but in reference to the patient, and the cure, in the opinion of somemedical priests, rain was unfavorable to such complaint as herein mentioned.

Ma na kulana o kekahi poe kahuna lapaau, he mea maikai ka ua a me ke anuenue, no kamea, wahi a kekahi o na kahuna lapaau, “he mea maikai ka ua.” Ina i kiiia mai kekahikahuna no kekahi mai, ina he ua i ka manawa e kamailio ia ana ka olelo no ka mai,alaila ua maikai, o ka aa koke no ia o ke kahuna lapaau e hele e hana, me ka manaoo ke kahuna e ola ana no ia mai. He kakaikahi nae o ia poe kahuna ma ia ano o ia hoailonao ka oihanakahuna. Aka, o ka mea mau i ke kulana mai, a kulana laau a kekahi poe kahunalapaau, he mea hewa ka ua, no ke kulana mai e like me keia.

If a medical priest was called upon to visit a patient who was not weak, and it shouldrain while the conversation in reference to the sick person was in progress, the priestwould say: “The patient will not recover; go back and mourn; it is better to seekone who can effect a cure, for, the rains indicate tears, interpreting a mourningfor the patient.” Those who were accustomed to this augury of the order of priesthoodwould not call upon a medical priest if they encountered a shower of rain on the way,nor would they send for the remedies if they were in the house when the rains fell.

Ina ua kiiia mai kekahi kahuna lapaau no kekahi mai, aole nae he nawaliwali, a inai ua ia i ka manawa e kamailio ia ana no ka mai, alaila e olelo auanei ke kahuna lapaau:“Aole e ola ka mai, o hoi a uwe iho, pono ke imi aku i mea nana e hana; no ka mea,o ka ua, o ka waimaka no ia, he mea e hoike ana i ka uwe aku no ka mai.” A ina noo ka poe i maa ma keia hoailona o ka oihanakahuna, aole no e hiki ke kiiia ke kahunake halawai ma ke alanui me ka ua, aole no hoi e hiki ke kii i ua kahuna nei ke loaai ka ua ma ka hale.

Of the rain. This was an omen much more favorable than some others. This was the waya medical priest would answer a call to visit a patient: “You go back; I [[100]]will come tomorrow. If it rains tonight, there is indeed a complaint and I will comein the morning; if it does not rain tonight I will not come.” Thus one medical priestwould say providing it was calm at the time that he was talking before instructingthe messenger. Another medical priest would reply, if it was raining at the time thathe was called upon to visit a patient: “You go back; tomorrow I will come. If a calmprevails throughout this night without rain then I will come; if the rain continuestill morning I will not come.” Such would be the reply of some priests before visitingand seeing, or treating the patient.

O ka ua. He hoailona maikai loa keia i oi aku mamua o kekahi mau hoailona e ae. Peneie olelo ai kekahi kahuna lapaau i kona manawa e kiiia mai ai e hele e lapaau no kekahimai: “E hoi oe, apopo wau hele aku. Ina i haule ia e ka ua i keia po, [[101]]alaila ua mai, kakahiaka wau hele aku. A ina i loohia ole e ka ua i keia po, aolewau e hiki aku.” Pela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no iamanawa ana e kamailio la, mamua o kana kauoha ana i ka mea kii kahuna.

A penei e olelo ai kekahi kahuna lapaau, ina he ua ka manawa i kiiia aku ai e lapaauno kekahi mai: “E hoi oe, apopo wau hele aku, ina i loaa ka malie i keia po a ao,aole e loohia e ka ua, alaila hele aku wau, a ina he mau no ka ua a ao, aole wau ehiki aku.” Pela e olelo ai kekahi mau kahuna mamua o kona hele ana e nana i ka mai,a e hana paha.

Of the signs relating to the order of priesthood, the opinions of the priests didnot quite agree; some were of one, and some of another opinion. Just as one was familiarwith one sign so was another familiar with another sign.

Ma na hoailona e pili ana i ka oihana kahuna, aole he like loa o ka manao o na kahunama ia ano, okoa, a okoa ka kekahi; e like me ka hoailona i maa i kekahi, pela no kekahie maa ai i na hoailona i maa ia ia.

OF THE RAINBOW.

NO KE ANUENUE.

The rainbow was sometimes called “makole.”[22] The views of the priests on this omen of the priesthood did not coincide; in thejudgment of some the rainbow was an auspicious sign if it stood in a favorable position,while in the opinion of others it was unfavorable if it did not meet the occasion.

Ua kapaia ke anuenue i kekahi manawa he “makole.” Aole he like loa o ka ike a na kahunama keia hoailona o ka oihana kahuna. Ma ke kulana ike a kekahi poe kahuna, “he maikaike anuenue”, ke ku mai i kahi e maikai ai, a ma ke kulana ike hoi a kekahi poe “he maikai ole”,ke ku no hoi i ke kulana e maikai ole ai.

This is the reply a medical priest would make if called upon to come and ministerunto a patient: “I will not come today, but you go home and watch this night; if themakole (rainbow) appears tonight or in the morning then I will not come; but if the nightbe clear until daylight, then it is well and I will surely come.” Another priest wouldsay this regarding the rainbow: “As you are going to watch this evening; if the rainbowappears I will come to minister unto the sick because it accords with my course ofhealing, but if the rainbow arches not till the night is over, then my method is rejected.”Therefore all auguries of the priesthood mentioned in this account were either forgood or evil and such like.

A penei i olelo ai kekahi kahuna lapaau, ke kiiia mai e hele e lapaau no kekahi mai:“Aole wau e hiki aku i keia la, e hoi nae oe, a nana mai i keia po. Ina i ku ka makolei keia po, a i ole i ke kakahiaka paha, alaila aole wau e hiki aku, aka, i laelaewale keia po a ao, alaila, ua maikai, o ko’u hele aku ka hoi ia.” A penei hoi e oleloai kekahi kahuna no ke anuenue. “Ke hoi la oe, a nana mai i keia ahiahi, i pio anuaneike anuenue, alaila hele aku wau e hana i ka mai, no ka mea, ua ku i ka’u kulana lapaau.Aka hoi i pio ole ke anuenue a ao wale keia po, alaila ua hooleia ka’u hana.” Nolaila,o na hoailona a pau o ka oihanakahuna i oleloia i loko o keia moolelo, he maikai,a he ino, a pela aku.

35. OF THE EXCREMENTS.

35. NO KA HANALEPO ANA.

This was one of the auguries which opposed benefits or blessings; right or wrong,the serf or the free; life or death, according to the conceptions of some who wereendowed with the priesthood. Thus: If a priest was called to visit a patient, or forsome other purpose; and while on the way to the patient if he came across this sign,he could not go to minister unto any patient, because this augury of the priesthoodstood forth. But if one supposed that he had a good claim, or a benefit at some place,thinking that he would receive a blessing or a benefit at such place as he had hoped,and while on the way he came across this sign, then it would be plain to him thathis expectations would not be realized, because he had already met with that whichwould hinder his progress. This, however, did not apply to a person expecting to receivethat which he hoped for in another island, or different district, but to the neighboringplaces only.

O keia kekahi o na hoailona nana e hoole mai ka pono a me ka pomaikai, ka hewa a meka pono, ke pio a me ka lanakila, ka make a me ke ola, mamuli o ka ike a kekahi poeo ka oihana kahuna. Penei: Ina paha ua kiiia mai ke kahuna no kekahi mai, a i ole,no kekahi ano e ae. Aia a hele aku ke kahuna no ka mai, a i halawai oia me keia hoailona,alaila, aole e hiki ia ia ke hele no ka lapaau i kekahi mai, no ka mea, ua ku keiahoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he pono nui kona, a he pomaikaipaha ma kahi e, me ka manao ana he pono, a he pomaikai e loaa mai ana ia ma kahi anai manao ai e loaa; a i kona hele ana a ma ke alanui loaa ia ia keia hoailona, alailae maopopo auanei ia ia, aole e hookoia ana kona manaolana, no ka mea, ua loaa muaia ia ka mea nana e keakea i kona hele ana. Aole nae e pili keia no ka mea e manaoana e loaa ma kahi e no ka mokupuni kaawale aku, a apana e paha; aka ua pili no nokahi kokoke.

If one had been brought to account for transgression, and he felt that he would becondemned before the king or court, and if, while on the way he labored with excrementthen he knew that he would not be found guilty. On the other hand, if a person whoalways [[102]]had a favorable impression of himself and was confident that his innocence would beestablished before the king or court, and should labor with excrement while on theway, he would not obtain his claim. In the opinion of some, however, this was a favorablesign; as some of the auguries heretofore shown were favorable so was this one.

A ina hoi ua kiiia mai kekahi no kona hewa, a e manaolana mau ana oia e hewa ana imua o ke alii a me ka aha paha; a ina i ka hele ana, a pu’a hanalepo oia ma ke alanui,alaila, e manao auanei oia aole e hewa ana. A ina hoi, he pono wale [[103]]no ka noonoo mau ana o kekahi ia ia, a me kona kuko nui, e oia mau ana kona pono imua o ke alii a me ka aha lunakanawai paha. A ina i puua hanalepo oia ma ke alanui,alaila, aole e loaa kona pono ma ia hele ana. Aka hoi, ma ka manao o kekahi poe nokeia hoailona, he maikai no, e like me ka maikai o na mea i hoike ia ma na hoailonamua, pela no ka hoakaka no keia hoailona.

36. OF BANANAS.

36. NO KA MAIA.

This was one of the signs which indicated denial of benefits and great blessings ofsome people, the wrong or the right, or other condition. If while one was walkingon his way hoping to receive some blessing for himself thereby and should meet a personwith bananas, he would obtain no great blessing or benefit by thus encountering thebanana. The interpretations of this sign were similar to those of the sightless andthe canoe dream. These three were similar in their significations. This was what somepeople declared: “If preparations were made with the idea of going fishing this evening,but while on the way a sightless person was met, this made it unfavorable.”

O keia kekahi o na hoailona nana e hoole mai ka pomaikai a me ka pono nui o kekahipoe, a ina he hewa, a ina he pono, a ina ma kekahi ano e ae. I ka hele ana o kekahima kahi i manao ai e hele, me ka manao e loaa ka pomaikai nona iho ma ia hele ana,ina e halawai aku me ke kanaka e hele mai ana me ka maia. Alaila, aole e loaa he pononui, a he pomaikai paha ma ia halawai ana me ka maia. Ua like na loina o na weheweheana o keia hoailona, me ko ka makapaa a me ka moewaa, akolu keia mau hoailona i likema ko lakou kamailio ana. Penei i olelo ia e kekahi poe: “Ina manao hoi ka hoomakaukauo keia ahiahi e iho i ka lawaia, o ka iho aku nei no ia, e noho mai ana ka makapaamamua, o ka moewaa iho la no ia.”

And if bananas were met with on the way, ill luck was attributed to it, and this waswhat some said: “No luck will be obtained in going, for I had a banana dream.” Otherswould say further: “Nothing will be obtained, for a sightless person is in the way.”These were the usual expressions of those who were accustomed to those signs.

A ina hoi he maia ka mea i loaa ma ia hele ana, alaila, lawe mai la ke kamailio anaia mea no ka moewaa. A penei hoi i oleloia e kekahi poe: “Aole e loaa ke hele, hemoe maia ka’u.” A penei hou “Aole e loaa, he makapaa ko mua.” A pela wale no e olelomau ai ka poe maa ma keia mau hoailona.

TO PREVENT ILL LUCK FROM BANANAS.

KA MEA E PAU AI KA PAOA NO KA MAIA.

This was the only preventative of ill luck when banana was encountered on the way,as told by some of those of the order of priesthood: If the banana was met with onthe road by a person who was walking, on coming up to it, it was necessary to touchit with the hand, or else take hold of it properly and lift it without looking backat it; that was the only way to overcome that sign to some people, providing theywere accustomed to it; but with others no sanction would be given for such annulmentwhen met with in the road.

Penei wale no e pono ai ke halawai me ka maia ma ke alanui i oleloia e kekahi poeo ka oihanakahuna. Ina ua loaa ka maia i kekahi ma ke alanui ma ka hele ana, aia halawaiaku me ka maia, e pono ke hoopa aku ka lima, a i ole, e hopu pono aku paha i ka maia,a haalele aku, me ka alawa ole aku i hope, alaila, pela wale no e pau ai ka paoa oiahoailona i kekahi poe nae, ke maa ma ia ano; a i kekahi poe, aole e loaa iki ana kahoaponoia no kela hoailona ke loaa ma ke alanui.

37. OF A BANANA DREAM.

37. NO KA MOE MAIA.

This was one of the most potential auguries of the priesthood, recognized by all classes,including those who were not learned in the profession. The interpretation of thisomen was similar to those of the auguries heretofore mentioned. No approval[23] of it could be obtained.

O keia kekahi o na hoailona mana o ka oihanakahuna e pili ana i na kahuna a pau, ame ka poe i ao ole i ka oihanakahuna. Aka, ua like no ka wehewehe ana o keia hoailoname ko na hoailona mua ae nei. Aole no e loaa ka hoapono ia o keia hoailona.

The banana dream. This was bananas seen in a dream at night, or day, the result ofwhich dream during sleep was unfavorable. As for example: If one intended to go fishing,or tilling ground, or to minister unto the sick, or otherwise in relation to benefitand blessing, if a banana dream was had in the night, then it was useless to go; nogood or benefit would be obtained by such venture because he had a banana dream. Andthis was what some declared of this dream: “I can not go because I had a banana dream;nothing would be obtained by my going.”[[104]]

O ka Moe Maia. He maia no ia i ikeia ma ka moe uhane ana i ka po, a i ke ao paha.A o ka hope o keia moe uhane ke loaa ma ka moe ana, he nele. E like me keia: A manaokekahi e hele i ka lawaia, a mahiai paha, a he lapaau paha, a ma kekahi ano e ae epili ana i ka pomaikai a me ka pono; a ina he moe maia ka mea i loaa i ka po, alaila,he mea makehewa ke hele, aole no e loaa he pono, he pomaikai, ma ia hele ana, no kamea, he moe maia kana. A eia ka olelo a kekahi mea no keia moe uhane, “Aole wau ehiki, no ka mea, he moe maia ka’u. A hele aku auanei, loaa.”[[105]]

DREAMING OF A BLIND PERSON.

HE MOE UHANE MAKAPAA.

Ill luck did not follow only by meeting a sightless person in the road during theday, but meeting with such a person in a dream was also a sign of failure to obtainthe object greatly desired. As in the interpretation for the banana dream so wouldthe interpretation of this augury in a dream be applied. In the same manner were thehunchback, the lame, the crooked footed, or others of a like nature met with in adream.

Aole o ka halawai wale no me ka makapaa i ke ao ma ke alanui kekahi loina nele o kamakapaa. O ka halawai ana me ka makapaa ma ka moe uhane, kekahi kumu hoomapopo noka nele o ka mea i manao nuiia. E like me ka wehewehe ana no ka moe maia, pela nokeia hoailona ma ka moe uhane. A pela no ke kuapuu, a oopa, ka wawae kukue, a kekahiano e ae e like ana me keia, ke loaa ma ka moe uhane.

38. OF THE MUD-HEN[24] (ALAE).

38. NO KA MANU ALAE.

This was a deity to some people, and it was a sign of warning that death would happento some person, because, where there were many houses, as in Honolulu, and in placesoccupied by the people, there would the work of the mud-hen be shown. For example:If a mud-hen clucked on one side, a person on the other side would surely die; andif it clucked in the uplands, some of those in the lowlands would die. Some of thoseendowed with the order of priesthood thus declared, when they heard the clucking ofthe mud-hen: “Some persons will soon die; the mud-hen is clucking. If it continuesclucking again and again until the voice is hoarse, some person will then die.” Thesewere regular omens of death.

O keia kekahi o na akua o kekahi poe. Aka, he hoailona nae keia e pili ana i ka hoikemai “e make ana kekahi kanaka.” No ka mea, ma na wahi lehulehu o na hale e like meHonolulu, a ma na wahi e noho ia ana e na kanaka, malaila e hoikeia ai ka hana a kamanu alae. Penei: Ina e ke’u ka alae ma kekahi aoao, alaila, e make auanei ke kanakao kekahi aoao; a ina mauka ke kani ana o ka alae, e make auanei kekahi poe o kai.Penei i olelo ia e kekahi poe o ka oihanakahuna, ke lohe aku nae e kani ana ka alae.“He make koe o kekahi poe, ke kani mai nei ka alae. Oi kani mai auanei, a kani hou,a hano ka leo, o ka make no hoi ia o kekahi.” He mau hoailona mau keia e pili anai ka make.

39. OF HIGH SEAS AND FLOOD.

39. NO KE KAI NUI, A ME KA WAIKAHE.

These were important signs with the order of priesthood relating to the chiefs, forif these events occurred at certain times the high priest declared: “A great perilto a ruling chief will be the sequel to this high sea, or great flood, if such occurredat the time; it will be the death of a king, or if not the death of a king then theoverthrow of the government.”

O na hoailona nui keia o ka oihanakahuna e pili ana i na ’lii, no ka mea, ina e hikikeia mau hoailona i kekahi manawa, alaila e olelo auanei ke kahuna nui, “He poinoaku no kekahi alii aimoku ka hope o keia kai nui, a i ole, o ka waikahe nui paha,ina he waikahe nui ka mea e hiki ana i kekahi manawa. O ka make o kekahi alii, a inaaole e make kekahi alii, alaila, he auhulihia ka hope.”

AUGURY OF THE HIGH SEA IN RELATION TO KINGS.

KE ANO O KE KAI NUI E PILI ANA I NA ’LII.

If a high sea happened at some time, the like of which was not seen before, as a tidalwave (like the Flood); or, if a tidal wave was not seen, only a great, high sea whichthrew up the white sand inland, unlike anything of the kind before, a high priestof the order of priesthood would declare: “A great chief will soon die; and if nochief shall die after this, then the overthrow of the kingdom will be the sequel tothis high sea.” In like manner was a tidal wave. If a tidal wave occurred their predictionswere similar on this omen of the order of priesthood with reference to chiefs.

Ina paha i ikeia kekahi kai nui i kekahi manawa, aole nae i ike ia mamua ke kai nuie like me ia, ina he kai hoee (ano kaiakahinalii); a ina aole he kai hoee ka mea iike ia, he kaikoo nui paha, ku ka punakea i uka, aole nae he kaikoo mamua e like meia, a penei i olelo ia e kekahi kahuna nui o ka oihanakahuna. “He make aku koe o kekahialii nui ma keia hope aku, a ina aole he alii e make ma keia hope aku, alaila he auhulihiaka hope o keia kaikoo.” A pela no ke kai hoee, ina he kai hoee ka mea e ike ia, ualike no ko laua kilokilo ana ma keia hoailona o ka oihanakahuna e pili ana i na ’lii.

An Incident: About A.D. 1836, a high sea occurred, the like of which had never beenseen before. At that time Kaili was living at Lamaloloa, in Kohala, when the writerof this account was thirteen years of age. At that time Kaili predicted of this greatsea, he being a man taught in weather prophecy, of chiefly rank on the side of Kalaimoku.This is what he prophesied: “A chief will soon die,” and shortly afterwards, Naihe,[25] a chief, died at Kaawaloa.[[106]]

He Olelo Hoohalike. Ma ka M. H. 1836 paha, ia manawa ka ikeia ana o kekahi kaikoonui. Aole i ikeia kekahi kaikoo nui mamua aku e like me ia; ia manawa, e noho anao Kaili ma Lamaloloa, Kohala, i ka umikumamakolu o na makahiki o ka mea nana i kakaukeia moolelo. Oia ka wanana ana a Kaili no ia kaikoo nui; he kanaka ua aoia i ke kilokilolani, he kanaka kaukaualii no, e pili ana ma ka aoao o Kalaimoku. A eia kana olelo:“He make koe o kekahi alii,” a mahope iho o keia manawa, make iho la o Naihe, kekahialii, ma Kaawaloa.[[107]]

Again: About A.D. 1840, a great tidal wave occurred, at which the death of Keaweikekahialiiokamokutook place. That tidal wave was felt in severity at Hilo. Such are similar incidentsof the signs.

Eia hou: Ma ka M. H. 1840 paha, ua ike ia kekahi kai hoee nui ia manawa, oia ke kaii make ai o Keaweikekahialiiokamoku, ma Hilo nae kahi i ike ia ai ia kai hoee. (Kaiakahinalii.Pela ka hoohalike ana no keia mau hoailona.)

40. SWARMING FISH.

40. NO KA IA KU.

These also were signs of the order of priesthood relating to chiefs. If a swarm offish was seen sometime, a swarm greater than was ever seen before, or if the fishhad stranded on dry land, or simply died in the sea, the chief priest of the orderof priesthood would declare: “A [new] ruling chief is the meaning of this swarm offish.” (Just as happened at [the death of] Nahienaena and also Kaahumanu).

O keia kekahi hoailona o ka oihanakahuna e pili ana i na ’lii. Ina e ike ia kekahiia ku i kekahi manawa, he ia ku i oi aku mamua o na ia ku i ike ia, i na ua pae waleae ka ia ma ka maloo, a ina ua make wale ma ka moana paha; alaila e olelo auanei kekahuna nui o ka oihanakahuna, “He Alii Aimoku ka hope o keia ia ku.” (E like me kaia ku ia Nahienaena, a me Kaahumanu.)

OF AN ECLIPSE OF THE MOON AND SUN AND STARS.

NO KA MAHINA POULI, A ME KA LA POULI, A ME NA HOKU.

These were signs of the priesthood relating to great chiefs and their relatives. Ifany of these signs were seen sometimes, the death of a chief was the result. An eclipseof the moon was sometimes alluded to as “The moon is consumed by the gods.” In likemanner reference was made to sun, and star.

O keia kekahi mau hoailona o ka oihanakahuna e pili ana i na ’lii nui, a me ko lakoukoko. Ina ua ike ia kekahi o keia mau hoailona i kekahi manawa; alaila, o ka makeo kekahi alii ka hope o keia mau hoailona. (Ua oleloia ka mahina pouli i kekahi manawa,“Ua pau ka mahina i ke Akua.” Pela ka la, a me ka hoku.)

OF AN AUREOLA.

NO KA LUAKALAI.

The halo which sometimes surrounds the sun and the moon was called by the people aluakalai[26] (aureola). If an aureola was seen encircling the sun or the moon, then a dead chiefwould be the sequel. So the priests of the order of priesthood declared.

O ka poai e hoopuni ana i ka la a me ka mahina, ua kapaia e keia lahui he luakalai.Ina ua ikeia kekahi luakalai e hoopuni ana i ka la, a i ka mahina paha, alaila, healii make ka hope; pela na kahuna o ka oihanakahuna e olelo ai.

OF THUNDER.

NO KA HEKILI.

This was one of the signs which predicted the death of a chief. It did not, however,apply to the thunderbolt at its proper time. When a clap of thunder occurred out ofits proper time, or a dry thunder[27], then only would the priest declare: “A dead chief will be the sequel of this drythunder.”

O keia kekahi hoailona e hoike ana i kekahi alii make; aole nae i pili keia hoailonano ka hekili kui i kona manawa mau. Aia no a kui ka hekili i ka manawa kupono oleno ke kani, a he hekili pa-malo paha o ke kani ana, alaila, e olelo auanei ke kahuna.“He Alii make ka hope o keia hekili pa-malo.”

OF THE PRIEST.

NO KE KAHUNA.

If the priest knew of these signs he could not declare these things before the chiefsif they referred to them. Only when the king inquired the interpretations of thesesigns, and the meaning thereof, would it be safe to declare them; for, if the priestspoke of his translation regarding these signs, the king’s own attendant would command[28] a priest for so doing.

Ina paha ua ike ke kahuna i keia mau hoailona, alaila, aole e hiki ia kahuna ke olelohoike i mua o na ’lii i keia mau mea, ke ku i ka hailona alii. Aia no a ninau maike alii i ke ano o ia mau hoailona, a me ka hope o ia mau hoailona, alaila pono keolelo ae. No ka mea, ina e olelo ke kahuna i kona ike ma keia mau hoailona, alailao na kahu ponoi o na ’lii ke kii mai i ke kahuna e hana pela.

41. REGULAR SIGNS OF GREAT CHIEFS.

41. NA HOAILONA MAU O NA ’LII NUI.

There were many regular signs of the order of priesthood relating to the great chiefsin ancient times through the knowledge of the omen readers, or the counselors.[[108]]

He nui na hoailona mau o na alii nui e pili ana i ka oihanakahuna i kela manawa, mamulio ka ike a ke kahuna kilokilo lani a me ke kakaolelo paha.[[109]]

A PILLAR OF CLOUD.

NO KA PUNOHU.

If a pillar of cloud appeared on the ocean or over the land, the counselors of theking knew that such cloud portended the coming of a great chief; perhaps a king. Thissign did not, however, apply to a place where the chiefs regularly resided; only whena king went from place to place would this sign be seen. For instance: If a priest,or a counselor resided in Hawaii and a pillar of cloud was seen on the ocean, thepriest would exclaim: “Who can this chief be now coming on the ocean? He is a greatchief.”[29]

Ina e ku ka punohu i ka moana a i ka aina paha, alaila e maopopo auanei i na kakaoleloo ke alii, he alii nui ka mea nona kela hoailona, he alii aimoku paha. Aole nae epili keia hoailona ma kahi e noho mau ai na ’lii. Aia a hele aku ke alii ma kahi eaku, malaila e ike ia ai keia hoailona. Penei: Ina paha i Hawaii ke kahuna kahi inoho ai, a i ole ke kakaolelo paha, a ina i ikeia ka punohu i ka moana, alaila e oleloauanei ke kahuna, “Owai la keia alii e holo mai nei i ka moana? Eia la he alii nui.”

OF THE CENTRAL SIGN (ONOHI).

NO KA ONOHI.

This was a mist on the crest of the clouds encircled by dark clouds; a mist in whichthe colors of the rainbow were mingled. This was called an onohi[30] by the counselors of the king, and was one of the signs relating to royalty belongingto the order of priesthood.

Ka Onohi. He wahi ua no ia maluna pono o na ao, i hoopuniia e na aopolohiwa; he wahiua i huipuia e na waihooluu o ke anuenue. Ua kapaia aku ia e na kakaolelo o ke alii,he onohi. O keia kekahi o na hoailona alii e pili ana i ka oihanakahuna.

OF BLOOD RAIN.

NO KA UA KOKO.

This was one of the signs of royalty. It was called red rain as also blood rain, whetheron land or on the ocean. Whenever a red rain was seen on land or sea, then a priestwould remark: “I wonder who will be the chief that will die, as foretold by this redrain?” The interpretations of this sign, in relation to the chiefs were many, concerningthe demise, or the birth of a chief, or, of the approach or departure of a chief.These signs, such as the clappings of thunder, the flashings of lightning, and therain and wind on the ocean were all signs of royalty and pertained either to a dyingchief, a traveling chief, or the birth of a chief. These signs do not appear everyday, being only seen at their proper time for such revelation.

O keia kekahi o na hoailona alii. He ua ula kekahi olelo ana o ka uakoko, ina ma kaaina, a ina ma ka moana. Ina e ike ia kekahi uakoko ma ka aina a ma ka moana paha,alaila, penei i oleloia e kekahi kahuna. “Owai la ke alii e make ana i keia uakoko?”He nui na ano o keia hoailona e pili ai i na ’lii, ina he alii make, a i ole, he aliihanau paha, a i ole he alii e hiki mai ana paha, a i ole e hele aku ana paha. O keiamau hoailona alii, ua like no ia me ke kui ana o ka hekili, a ma ke olapa ana o kauwila, a me ke kualau ma ka moana, he mau hoailona alii lakou a pau, ina he alii make,alii hele paha i ka huakai, a i ole, he alii hanau paha. Aole no e hiki wale ana keiamau hoailona i na la a pau, aia no a hiki i ka manawa e kupono ai no ia mau hoailona,alaila ike ia aku la.

42. OF THE MASSAGE[31] PRIEST.

42. NO KE KAHUNA HAHAPAAOAO.

This was one of the divisions relating to the medical priests of the order of priesthood.These priests have their own particular knowledge and as a result other priests knownot the attainments of the massage priest, because the skill of a massage priest includeda knowledge relating to the bones of the sick[32], and he could explain the ailment which would appear at some future time.

O keia kekahi o na mahele e pili ana i na kahuna lapaau o ka oihanakahuna. He mauoihana ike no ka keia poe kahuna; a ma keia ano, ua ike ole na kahuna e ae i ka oihanaike a ke kahuna hahapaaoao. No ka mea, o ka ike o ke kahuna hahapaaoao, he ike konai ka mai e pili ana i na iwi o ka mea e mai ana, a he hiki ia ia ke hoakaka mai ika mai e hiki aku ana mahope.

A massage priest could feel all over the body of a new-born babe, on account of whichhe was called a massage priest. The work of the massage priest did not pertain verymuch to adults; he could, however, tell the nature of the disorders or complaints,explaining fully the cause of the same, and he himself would prescribe the properremedy to give the sick.

O ke kahuna hahapaaoao, he hiki ia ia ke haha i ke kino a puni o ke keiki hanau hou,a mamuli o ka haha ana i na keiki opiopio oia i kapaia ai he kahuna hahapaaoao. Aoleno e pili nui ana na hana ana a ua kahuna hahapaaoao la i na kanaka makua. Aka, hehiki i ua kahuna hahapaaoao la ke hoike i ka mai a mau mai, me ka hoakaka lea anai ke kumu o ka mai, a na ua kahuna hahapaaoao la e olelo i ka laau kupono e haawiaku ai i ka mai.

There were not very many remedies used by the massage priest for the ailments hisprofession was qualified to treat, like that of the regular medical priests; nor did[[110]]he have auguries like them. His knowledge of complaints was by massage; by feelingthe bones and the arteries, and in that way only.

Aole no he nui loa na laau a ke kahuna hahapaaoao e hana ai, no ka mai i ku i kanaoihana, e like me ke ano o na kahuna lapaau maoli. Aole no he hoailona ike a [[111]]ke kahuna hahapaaoao e like me ko na kahuna lapaau maoli. Aia no ka hoailona ike ake kahuna hahapaaoao ma ka haha ana i ka mai i loko o ka iwi a me na aakoko, a malailawale no.

43. KNOWLEDGE OF THE MASSAGE PRIEST.

43. KA IKE O KE KAHUNA HAHAPAAOAO.

Whenever the massage priest commenced the work of his calling he would feel all overthe body, and if the complaint was found in an artery he would say: “Your ailmentis in the artery.” And so it would be if the ailment was found in the bones. He coulddiscourse on the complaints of the bones. A massage priest would sometimes say: “Ifthis ailment continues in the artery, death will be the result.” In the same way wouldhe know of death if the ailment was found in the bone.

I ka manawa e hoomaka ai ke kahuna hahapaaoao i kana oihana, e haha no oia ma ke kinoa puni, a ina ua loaa ka eha ma ke aakoko, alaila, e olelo auanei ke kahuna, “Aiai ke aakoko kou mai.” A pela no i ka mai ke loaa ma ka iwi. He hiki i ua hahapaaoaola ke olelo no ka mai i ka iwi. Ua olelo kekahi kahuna hahapaaoao i kekahi manawa:“Ina e mau keia mai i ke aakoko, alaila o ka make ka hope.” A pela no oia e ike aii ka mai make ke loaa ka mai i ka iwi.

If the complaint was located in the bone, and he found that a bone was broken, andhad been in that condition for some years, if the massage priest felt the body andfound such a disorder, then he would inquire: “Did you have a fracture of the bone?”The reason for this inquiry by the priest was because he knew that a bone was fractured.Sometimes the massage priest would ask: “Did you not fall from a precipice, or froma tree, or from a horse?”

Ina e loaa ka mai i ka iwi, a ina ua ike oia ua hai kekahi iwi, a he mau makahikika loihi oia hai ana, a haha aku ke kahuna hahapaaoao, a loaa ka mai i like me ia,alaila e ninau auanei ke kahuna hahapaaoao, “Aole anei oe i hai?” Eia ke kumu o kaninau ana o ke kahuna, no ka mea, ua ike ua kahuna hahapaaoao la ua hai ka iwi. Uaninau iho ke kahuna hahapaaoao i kekahi manawa. “Aole anei oe i haule i ka pali, ika laau paha, i ka lio paha?”

The young or new-born babes were for the most part taken before a massage priest,as some people supposed, “in order to cure the ailment in childhood, lest it growupon them to develop when he becomes man grown.”

O na keiki opiopio hanau hou na mea lawe nui ia i mua o ke kahuna hahapaaoao, wahia kekahi poe; “i pau ka mai i ka wa kamalii, i ole e ulu ke paaoao mahope aku ke hikii ka manawa e kanaka makua ai.”

44. OF THE HOOUNAUNA (SENDING)[33] PRIEST.

44. NO KE KAHUNA HOOUNAUNA.

The hoounauna priest was one who sent an evil spirit into a person not afflicted bydisease. He was the keeper of the evil spirit or spirits.

O ke kahuna hoounauna, he uhane ino no ia i hoouna ia i loko o kekahi kanaka i loohiaole e ka mai. Aka o ke kahuna nana i hoounauna, oia no ke kahu o ka uhane ino a mauuhane ino paha.

Evil Spirits. They were gods of the hoounauna priest. If the keeper were to send his gods (the evil spirits) to go and heal a patient,then the healing gods would all go on such service in accordance with the order ofthe keeper of the gods. The hoounauna priesthood was one of the divisions of the order of medical priests, though theydid not practice with medicines, because these priests never kept any such. A priestof this class had only one remedy, which was the awa.

O ka Uhane Ino. He mau akua no ia o ke kahuna hoounauna, ina he hoouna ka ke kahui kona mau akua (uhane ino) e hele e hoola i ka mai, alaila e pau auanei na akua ehoola i ka mai, mamuli o ke kauoha a ka mea nona ke akua.

O ke kahuna hoounauna, oia no kekahi mahele o na kahuna lapaau. Aole nae e hana anakeia kahuna ma ka laau, no ka mea aole he laau a keia ano kahuna, hookahi no laaua keia kahuna, he awa.

The practices of an hoounauna priest are not as plain as that of other priests, except this; the hoounauna priest had only the following course to pursue: Supposing that the said hoounauna priest was called to heal a patient, he would go only to ascertain the nature ofthe complaint, and discovering it, he would declare that awa was the first thing to be sought; that when the awa was obtained the hoounauna priest was the only one to drink thereof, for the proper performance of his work.The following was what some people said: “Drink the awa that the ancestral spirits (evil spirits) may be pacified.” Then the hoounauna priest, before he drank his cup of awa, would enjoin his gods to go and heal the patient. If one person was envious of another,the hoounauna [[112]]priest was summoned to send the gods to go and impart sickness and death upon theenvied by another.

Aole i maopopo na hoailona ike a ke kahuna hoounauna; e like me na kahuna e ae. Aka,penei wale no e hana ai ke kahuna hoounauna: Ina paha, ua kiiia mai ua kahuna hoounaunanei e lapaau no kekahi mai, alaila, e hele wale no ke kahuna hoounauna e nana i keano o ka mai, a ike, alaila, e olelo aku oia i awa ka mea e huli mua, a loaa ka awa,alaila na ke kahuna hoounauna wale no e inu ka awa i mea e pono ai kana hana. A peneii olelo ia e kekahi poe: “E inu i ka awa i laka mai na aumakua” (uhane ino). Alaila,o ke kahuna hoounauna; mamua o kona inu ana i ka apu awa, e kauoha no oia i kona mauakua e hele e hoola i ka mai. A ina hoi, ua loaa ka manao [[113]]ino i kekahi mea, alaila, e kiiia no ke kahuna hoounauna, e hoouna aku i na akua ehele e haawi i ka mai a me ka make maluna o ka mea i manao ino ia e kekahi.

This priest was one of the most dreaded of the priests of the order of priesthood.These priests were feared as much as the anaana and hoopiopio[34] priests. If an hoounauna priest was seen to enter a house, great apprehension would come upon some people,because this class of priests in the order of priesthood was called “the priests ofMilu.”[35]

O keia kahuna kekahi kahuna makau ia o na kahuna o ka oihanakahuna. Ua like ka makauia o keia mau kahuna, me ko na kahuna anaana, kahuna hoopiopio. Ina e ike ia kekahio na kahuna hoounauna e komo ana i kekahi hale, alaila e kau auanei ka weli o kekahipoe, no ka mea, ma keia ano kahuna, o ka oihanakahuna, ua kapaia o ke “kahuna a Milu.”

45. OF THE HOOKOMOKOMO (ENTERING) PRIEST.

45. NO KE KAHUNA HOOKOMOKOMO.

This was one of the priests enrolled as a class of the order of priesthood. The callingof the hookomokomo priest was the same as that of the hoounauna priest; the former, however, did not relate very much to the healing of the sick.The principal work of this priest consisted in taking the life of another, a sickperson perhaps, thus: Supposing that a person was envious of another, he then wouldsummon an hookomokomo priest to impose death upon the envied one.

O keia kekahi o na kahuna i helu pu ia i loko o ka papa helu o ka oihanakahuna. Ualike no nae na oihana a ke kahuna hookomokomo me ke kahuna hoounauna, aole nae i pilinui ka oihana kahuna a ke kahuna hookomokomo i ka hoola i ka mai. O ka mea nui a keiakahuna, oia no ka lawe ana i ke ola o kekahi kanaka okoa, a kanaka mai paha. Penei:Ina paha ua manao ino kekahi i kekahi, alaila, na ka mea i manao ino e kii i ke kahunahookomokomo, e hookomo aku i ka make maluna o ka mea i manao ino ia.

The hookomokomo priest had gods, in the same manner as the hoounauna priest. He did not have any auguries as the medical priest had. The regular customwith him was the use of the awa, which was the only thing to be partaken of before the gods were sent on their errand[of death].

He mau akua no ko ke kahuna hookomokomo, e like no me na akua o ke kahuna hoounauna.Aole no he mau oihana lapaau. O ka mea mau i keia kahuna, o ka awa; oia wale no kamea e hana ai mamua o ka hookomokomo ana i na akua.

46. OF THE MAKANI (MYSTIC) PRIEST.[36]

46. NO KE KAHUNA MAKANI.

This was one of the divisions of the order of priesthood, relating to medical priests.But it was not like the prophesying divisions regarding auguries; these the mysticpriest did not possess, as the medical priest did. This priest had not even a healingcalling. Awa was the principal element with him, and what was mentioned regarding the sendingpriest, the same applies to the mystic priests.

Oia kekahi o na mahele o ka oihanakahuna e pili ana i ke kahuna lapaau. Aka, aolei like ma na oihana ike, aole no he mau hoailona ike a ke kahuna makani, me ka nakahuna lapaau; aole no he mau oihana lapaau; aole no he mau oihana lapaau ka keiakahuna. O ka awa no ka mea nui i keia kahuna, e like me ka hoakaka ana o ke kahunahoounauna, pela no ka hoakaka ana i ka oihana a ke kahuna makani.

DESCRIPTION OF A MYSTIC PRIEST.

KE ANO O KE KAHUNA MAKANI.

A mystic priest was either a male or a female, with an entire human body, but whohad no knowledge of healing. When a mystic spirit possessed a priest, then he is calleda makani priest, and this power which was upon him told him what was necessary for him todo, and according to its dictation others obeyed, if they were of the sick.

He kane a he wahine ke kahuna makani; he kino kanaka okoa, aole no hoi i ike i kalapaau. Aia a noho mai ka makani i luna o kekahi kahuna, alaila he kahuna makani ia,a na ua makani la i luna o ke kahuna e hai mai ka mea e pono ai i ke kahuna makanike hana, a mamuli o ua makani nei e hoolohe aku ai na mea e ae, o na olelo a pau aka makani e olelo ai, malaila e hoolohe aku ai na mea e ae, ina he poe no ka mai.

DESCRIPTION OF THE MYSTIC POWER WHICH POSSESSED A PRIEST.

KE ANO O KA MAKANI I LUNA O KE KAHUNA.

The mystic power spoken of as controlling this priest was an evil spirit, or an ancestralgod, and if it was not the latter that sat on the priest, then it was the spirit ofa man or a woman, or a young child who had died.

For instance: When a mystic priest was summoned to come and examine a patient he wouldfirst drink the awa. Then some people would remark: “Drink the awa to strengthen the [power of] the spirits.” For if the mystic priest did not drinkthe awa [[114]]the efficacy of its power would not properly settle upon him. Sometimes, however,awa was not the only inducement for the spirit power “to settle;” it simply happened.Such operations were called a “sitting of the deity.”[37]

He uhane ino ka makani i olelo ia i loko o keia kahuna, a i ole he aumakua paha, aina aole he aumakua ka makani i luna o kekahi kahuna, alaila, o ka uhane o kekahikane a wahine paha i make, a i ole ia, he keiki opiopio paha i make penei: Aia kiiiaaku ke kahuna makani e hele mai e nana no kekahi mai, alaila, e inu mua ke kahunamakani i ka awa. Alaila, ua olelo ia e kekahi poe penei: “E inu i ka awa i ikaikana makani.” No ka mea, ina aole e inu ke kahuna makani i ka awa, aole no e ili ponoiho [[115]]ka ikaika o ka makani i luna o ke kahuna. I kekahi manawa nae, aole o ka awa waleno ka mea e ili mai ai ua makani nei, he ili wale iho no kekahi. Ua kapaia ia oihana,“he hoonohonoho akua.”

47. THE WORK OF MYSTICISM POSSESSING A PRIEST.

47. KE ANO O KA HANA A KA MAKANI I LUNA O KE KAHUNA.

During a priest’s possession of the spirit power, the malady in a person, and thecause of it would be known. The spirit “sitting” on the priest would then say: “Youare sick because of your vow.” If the complaint was not caused by a vow, then thepriest would say: “You are sick because some one is jealous of you.” If these causesfailed to substantiate the priest’s declaration, then he would remark: “Your maunu[38] has been taken away,” and so forth. Various and many were the spirits which sat speakingthrough the mystic priest.

Aia a ili iho ka makani i luna o ke kahuna, ia manawa e ike ia ai ka mai o kekahi,a me ke kumu o ka mai. A penei e olelo ai ka makani i luna o ke kahuna. “I mai oei ko hoohiki.” A ina aole he hoohiki ka mea i mai ai, alaila, e olelo auanei ke kahuna:“I mai oe i hoounaunaia e mea.” A ina aole ma keia mau ano ka ike ana a ke kahuna,alaila, e olelo auanei ke kahuna, “Ua lilo ko maunu,” a pela aku, he nui a he lehulehuna makani i luna o ke kahuna makani ke olelo mai.

If the summoning of the makani priest was not for sickness, but for some other cause perhaps, thus: Suppose a personhad some property stolen and there was not the least trace of the thief, then themystic priest would be called in to investigate, provided the power was “sitting”on the priest. When the mystic power possessed the priest then he would say: “So andso stole your money, which is hidden in the ground,” or such like—there were manyways of mentioning it.

Ina aole he mai ka mea i kiiia aku ai ke kahuna makani, ua kiiia paha ma kekahi anoe ae, penei: Ina he mau waiwai ko kekahi ua aihue ia, aole nae i ike iki ia ka meanana i aihue ka waiwai, alaila, e kiiia ke kahuna makani, a e hele mai e nana, kehiki iho nae ka makani maluna o ke kahuna. Aia a ike aku ka makani i luna o ke kahuna,alaila, e olelo auanei ke kahuna: “Ua lilo ko dala ia mea, na mea i aihue, aia i lokoo ka lepo kahi i hunaia ai.” A pela aku, he lehulehu wale na ano.

48. OF A LOVE-INDUCING PRIEST.

48. NO KE KAHUNA HANA ALOHA.

This is a calling of the order of priesthood relating to prophecy, because a love-inducingpriest operated in auguries. The love-inducing priest was either a man or a womanwho understood the power of love to infatuate one, and who could also break the spellof infatuation if the influence was meant for a man or a woman. He was, therefore,also called a “love-releasing priest.” The calling of this priest did not apply tothe love of the father or the mother or the family, but referred to those who married,or lived in adultery.

O kekahi keia o ka oihana kahuna e pili ana i na oihana ike, no ka mea, he mau hoailonaike ka kahuna hana aloha. O ke kahuna hana aloha, he kane a he wahine ia i ike i kahana aloha, i mea e aloha mai ai kekahi, a he hiki no hoi i ua kahuna hana aloha lake hoopau i kona aloha, ina ua hanaia ke kane a wahine paha no ke aloha. A nolaila,ua olelo ia ua kahuna la, “he kahuna kala aloha.” Aole no i pili ka oihana ike a keiakahuna, no ka hana ana i ke aloha o ka makuakane a me ka makuahine, a me ka ohanahoi, aka, ua pili no ka poe i hoao (mare) maoli, a me ka poe noho moekolohe.

DESCRIPTION OF THE CALLING OF THE LOVE-INDUCING PRIEST.

KE ANO O KA OIHANA A KE KAHUNA HANA ALOHA.

A deity dominated over the calling of the love-inducing priest, and there were lovepotions to be prepared. Sometimes it was practiced with an evil intent, and sometimesworthily. The deity dominating this calling would not comply if its ordinances werenot observed.

He akua no ko ka oihana kahuna hana aloha, a he mau laau no e hana ai. Aka, he oihanaino nae i kekahi manawa, a he oihana maikai no i kekahi manawa. Aole no e hooko anake akua o keia oihana ke malama ole i na kanawai o ke akua hana aloha.

METHOD OF THE LOVE-INDUCING PRIEST TO MAKE INFATUATION EFFECTIVE.

KE ANO O KA HANA ANA A KE KAHUNA HANA ALOHA E ALOHA AI.

Suppose that a man and his wife were living in harmony, but after a while their livingtogether became disagreeable, so that the wife moved to some other place and livedthere a long time, a willful desertion perhaps on the part of the wife for some [[116]]reason, and afterwards the husband learned that his wife had been won over by anotherman; on that account perhaps he went to bring her back, but she would not return atthe time, or, if not so, perhaps the wife went to seek the husband’s return and throughsuch effort came together, but not long afterwards left again and went with the manwith whom she committed adultery in the first place. For this reason her own husbandbecame worried in mind for the child-bearing [possibilities] by this distressing desertion.Then, in order to bring his wife back to cling to him as before, it was necessaryfor the husband to summon the love-inducing priest to exercise his power for her return.The love-inducing priest would then perform his services in accordance with the wishesof the deserted husband, whereby she was brought back and joined him as before.

Ina paha e noho ana kekahi kanaka me kana wahine i kekahi manawa, he oluolu wale noko laua noho ana, a mahope, pono ole paha ko laua noho ana; a hele aku paha ka wahinema kahi e aku, a loihi ka noho ana, ua haalele maoli ia paha e ka wahine, [[117]]no kekahi kumu. A mahope, lohe mai ke kane, ua lilo kana wahine me kekahi mea e akupaha, a no ia mea, kii aku paha kana kane hanaukama i ua wahine nei e hoi mai ka wahine.Aka, aole nae he hoi mai ma ia kii ana. A ina aole pela, ua kii aku no paha ua wahinenei, a ua kane nei paha, i ka wahine, a ma ia kii ana ua hoi mai no. Aka, aole naei liuliu, haalele hou no, a hele aku paha me ke kane no ana i moekolohe ai mamua.A no ia mea, ua pono ole ka manao o ke kane hanaukama no ia haalele mau. Alaila imea e hoi mai ai ka wahine a pili e like ma mamua, e pono i ke kane ke kii aku i kekahuna hana aloha, e hana i mea e hoi mai ai.

Na ke kahuna hana aloha no e hana e like me ka makemake o ka mea nana ka wahine haalele,alaila o ka hoi mai la no ia a pili e like me mamua.

AUGURY OF THE LOVE-INDUCING PRIEST.

KA HOAILONA O KE KAHUNA HANA ALOHA.

A love-inducing priest had an augury. He would not perform any work [in his calling]unless in accord with an augury assuring the return of the deserting man or woman.If the priest had drawn lots relating to the return of the wife, and the result wasfavorable, he would explain the omen according to his knowledge; or if unfavorable,in this manner: “We will not do anything with you because your wife will not return.”If favorable, others would say thus: “Your wife will return; tomorrow at night yourwife will arrive at your house.” These were the words of the love-inducing priestafter he had performed his ceremonies. A love-inducing priest had great influencein his calling. Though a person to be won back was over twenty miles away, or, itmay be had gone to another island, through the power of the love-inducing priest hewould return in a very short time.

He hoailona no ka ke kahuna hana aloha. Aole no e hana wale ana ua kahuna nei, keole e ku i ka hoailona hiki ke hoi mai ka wahine a kane paha i haalele. Ina ua hoailonaua kahuna nei, a i ku i ka hoailona o ka hoi mai o ka wahine, alaila e hoakaka noke kahuna hana aloha i ka hoailona i ku i kana ike, ina paha he pono, a ina paha hepono ole, penei: “Aole kaua e hana ia oe, no ka mea, aole e hoi mai ana ko wahine.”A penei hoi kekahi e olelo ai, ina he pono: “E hoi mai ana ko wahine, apopo a po ihohiki mai ko wahine ma kou hale.” O ka olelo keia a ke kahuna hana aloha mahope ihoo kana hana ana. He mea mana ke kahuna hana aloha ma kana oihana. Ina paha mawahoo na mile he iwakalua a oi aku paha ka mea i hana ia, a i ole ia, ua kaawale aku pahai ka mokupuni okoa, alaila, ma ka mana o ka ke kahuna hana aloha, ua manawa ole, uahiki mai.

THE EVIL WORK OF A LOVE-INDUCING PRIEST.

NO KA HANA INO A KE KAHUNA HANA ALOHA.

The evil work of the love-inducing priest mentioned in this number consisted in thepriest performing according to the dictation of the person ordering him. Some peoplewould express their desire to the priest in these words: “Make my wife ill with sores.”If not this way then in some other way, thus: “Make my wife to leap down a precipice.”The priest performed only according to the words of the person so ordering.

O na hana ino a ke kahuna hana aloha i olelo ia ma keia helu, oia no ka hana ana oke kahuna mamuli o ka makemake o ka mea nana ke kauoha, a i olelo e hana. Penei eolelo ai kekahi poe i ke kahuna hana aloha: “E hana oe i kuu wahine a makaaha.” Aina aole pela, alaila ma kekahi ano e ae. Penei: “E hana oe i kuu wahine e lele ika pali.” Mamuli wale no o ka mea nana ka hana e olelo ai, pela no e hana ai ke kahunahana aloha, aia e like me ka makemake o ka mea nana ke kauoha.

THE LOVE OF A PERSON ENCHANTED BY THE PRIEST.

NO KE ALOHA ANA O KA MEA I HANA IA E KE KAHUNA.

When a love-inducing priest wrought his power upon a person if intended to be a deepinfatuation that would bring the parties to live together again, when the love ofthe deserted wife or husband, it may be, arose it was either an intense love or elsean idiotic infatuation. Consequently the person so enchanted had nothing else to thinkabout, not even an affection for her paramour, all the love being placed upon thehusband, or the child-bearing wife [as the case may be].

I ka hana ana a ke kahuna hana aloha i kekahi, ina ua hana ia no ke aloha kupouli,he mea e hoihoi ana a noho pu. Ka manawa e hiki aku ai ke aloha o ka mea i haaleleia e ka wahine, a e ke kane paha, alaila, e kupouli auanei ke aloha ke hiki mai, ahe aloha naaupo loa paha. Alaila o ua mea la i hanaia, aole ana mea manao wale ae,aole he aloha i ke kane manuahi, hoi ae la ke aloha a pau loa i ke kane, a wahinei hanaukama.

CHARACTER OF INDUCED LOVE.

KE ANO O KE ALOHA I HANA IA.

There is a vast difference between true love and induced love. When the latter lovearose it came with a heat, with trembling, with a hate for all other things; the [[118]]only thing in mind being the wife, or the husband, the eyes seeming to remain fixed.Such was the character of induced or concocted love.

He okoa loa no ke aloha maoli, a he okoa loa no ke aloha i hana ia. Aia a hiki maike aloha, he wela, he haalulu, he hoowahawaha i na mea e ae, aka o ka mea manao nui,o [[119]]ka wahine, o ke kane, he kau na maka ma kahi hookahi. Pela iho la ke ano o ke alohai hana ia.

49. OF THE ONEONEIHONUA (DEDICATION SERVICE).

This is a certain ordinance of the priesthood relating to the high priest, to thegovernment, the chiefs and the common people. Oneoneihonua was a prayer form of service. On the occasion of erecting a temple, and when nearits dedication, the district chiefs were assembled together, with the nobles and thecourtiers, who all occupied the forward part of a building prepared for the priesthoodof the chiefs. The services then took place for the dedication of the temple. At thistime the oneoneihonua priest arose, and with an invocation dedicated the temple before the assembly. Thiswas a great honor to stand forth on the day of the dedication of the temple, or insanctifying a temple.

49. NO KE ONEONEIHONUA.

O keia kekahi ano o ka oihanakahuna e pili ana i na kahuna nui, e pili ana i ke aupuni,na ’lii a me na makaainana, he pule nae ke ano o ke oneoneihonua. I ka manawa e kukuluia ai ka heiau, a kokoke i ka hoolaa ana, alaila, e hoakoakoa ia na ’lii aimoku, ame na kaukaualii, a me na aialo o ke alo alii a pau, e hele no lakou a pau i mua hehale i hoomakaukau ia no ka oihanakahuna o na ’lii. I kela manawa e hoomana ai keanaina no ka hoolaa ana i ka heiau, ia manawa e ku mai ke kahuna oneoneihonua, maka pule, i hoolaa ia ai ka heiau, i mua o ke anaina. O keia ka oihana nui e ku i muao ka la e hoolaa ia ai ka heiau, a e kapu heiau ai paha.

50. SOME SIGNS PERTAINING TO FISHERMEN.

50. KEKAHI MAU HOAILONA IKE E PILI ANA I KA POE LAWAIA.

Fishermen had signs pertaining to the order of priesthood, important signs too; augurieswhich exposed the mischievous actions of a husband or wife, or some one in the home.For example: The parting of a hook. Supposing that a person was going out fishingwith the hope of making a good catch, if the hook parted once and again and so continued,the fisherman would murmur, “Those at home have transgressed.” Thus the fishermangrumbled because he knew that the reason the hook parted was the transgression ofthose at home, whether the wife or others. Therefore the parting of the hook was anomen of the fishermen, relating to the order of priesthood.

He mau hoailona ike no ka ka poe lawaia e pili ana i ka oihanakahuna, he hoailonaano nui no, he hoailona hiki ke hoike mai i ke kalohe ana o ke kane a wahine paha,a i ole, o ko ka hale paha. Eia. Ka moku ana o ka makau.

Ina e holo ana kekahi i ka lawaia, a me ka manao e loaa ka ia; a ina ua moku ka makau;a moku hou ka makau, a pela mau aku, alaila e olelo auanei ka lawaia, “Ua hewa akunei ka noho hale.” Pela e olelo mai ai ka mea lawaia, no ka mea, ua maopopo iho lai ka mea lawaia ke kumu i moku ai ka makau, “O ka hewa ana o ka poe e noho ana i kahale, ina o ka wahine, a ina he poe e ae.” Nolaila o ka moku ana o ka makau, ka hoailonaike no ia a ka poe lawaia, e pili ana i ka oihanakahuna.

THE TRANSGRESSION OF THOSE AT HOME.

NO KA HEWA O KA POE MA KA HALE.

It was customary with those whose vocation was that of fishing to have certain regulations.Before a person went out fishing he would admonish those who remained at home notto do any act which would interfere with the fishing trip. He cautioned them in thiswise:

He mea mau i ka poe nana ka oihana lawaia, he mau kanawai mau ko lakou. Mamua o koke kanaka hele ana i ka lawaia, e papa mua oia i ka poe ma ka hale, aole e hana ikekahi mau mea e keakea ai i ka hele ana i ka lawaia. Penei e olelo ai ka lawaia:

1. The wife was forbidden from committing adultery.

1. Ua kapu ka moekolohe ana aku o ka wahine me kekahi kane e aku.

2. Adultery by other inmates of the house of the fisherman was also forbidden.

2. Ua kapu ka moekolohe ana o na mea e ae i loko o ka hale o ka mea lawaia.

3. Fighting was forbidden in the house of the person going out fishing.

3. Ua kapu ka hakaka ana o na mea e ae i loko o ka hale o ka mea e hele ana i ka lawaia.

4. Inquiries such as “Where is (the fisherman)” while he was out on the ocean wereforbidden.

4. Ua kapu ka ninau ana o kekahi i ka manawa aia ka lawaia i ka moana, me ke ninauana “auhea o mea?”

5. Eating the bait reserved by the fisherman was forbidden.

5. Ua kapu ka ai ana i ka maunu a ka lawaia.

6. Covetousness during the fisherman’s absence at sea was prohibited. If any one ofthese things was violated by those at home while one was out fishing his labor wasin vain; by observing the sanctity of the house of those going out fishing successwould result.

6. Ua kapu ke kuko ana i ka manawa aia ka lawaia i ka moana. O keia mau mea a pau,ina e hana ia kekahi o keia mau mea e ko ka hale poe, i ka manawa aia kekahi i kalawaia, alaila ua poho wale kona luhi; aia no a malama ia ka maluhia o ka hale o kapoe e holo ana i ka lawaia, alaila pono.

The breaking of a hook was a recognized indication to the husband that his wife committedadultery. The same would apply to all the inmates of the house. In view of these interdictionssome people strictly observed them when a person went out fishing.[[120]]

O ka moku ana o ka makau he kumu maopopo no ia i ke kane, ua moekolohe kana wahineme kekahi mea e aku. Pela no i na mea a pau e noho ana i ka hale. A mamuli o keiamau mea kapu, ua malama loa kekahi poe i keia mau mea ke hele kekahi i ka lawaia.[[121]]

GODS OF THE FISHERMEN.

NA AKUA O KA POE LAWAIA.

Fishermen had gods just the same as other callings; none followed the occupation offishing without a deity.

He mau akua no ko ka poe lawaia, e like me na oihana e ae, aole no e malama ana kekahipoe i ka oihana lawaia me ke akua ole.

CUSTOMS OF THE FISHERMEN.

KE ANO O KA HANA A KA POE LAWAIA.

The fishermen observed the customs of the order of priesthood. If a fisherman hada new seine, it was necessary to bring a sacrifice sanctioned by the order of priesthood,to be offered before using the new net that it might be dedicated in the name of thegods[39] of fishing. The services were as follows: A pig was brought to a place as near aspossible to where the fishing was to be done; some of the people roasted the pig andsome went fishing; the fish or fishes first caught in the net were to be roasted togetherwith the pig; it was called a sacrificing net.

O ke ano o ka hana ana a ka poe lawaia, he poe malama no lakou i na hana o ka oihanakahuna.Ina paha he upena hou ka kekahi lawaia, e pono ke lawe mai i ka mohai o ka oihanakahuna,e hana ia mamua o ka lawaia ana o ka upena hou, i pule ia ai mamuli o ka inoa o naakua lawaia. Penei hoi e hana ai: E lawe ia ka puaa ma kahi e kokoke aku ana i kahie lawaia ai; a e kalua kekahi poe i ka puaa, a e hele kekahi poe i ka lawaia, a oka ia a mau ia paha i hei mua i ka upena, oia na ia e kalua puia me ka puaa, ua kapaia ia, he upena kahukahu.

When the pig was cooked all those who arrived at the place of fishing assembled together.The owner of the net then took a small portion of the spleen, and of the snout, andof the tail of the pig, and took also the nose of the first fish caught in the net,putting all these little things together and placing them in a piece of potato, orkalo. Thereupon the owner of the net first prayed to the god of fishing accordingto the ordinances of the priesthood; after prayer the real owner of the net wouldbe the first to eat the things set apart according to the custom of such service,and together with the others would partake of the things prepared, after the servicesof the sacrifice according to the rites of the order of priesthood were performed.

Aia a moa ka puaa, alaila, e akoakoa like ka poe i hiki ma kahi i lawaia ai. Ia manawae lawe ae ka mea nana ka upena i kahi hapa iki o ke akeniau o ka puaa, a me kekahiwahi hapa o ka ihu o ka puaa, a me ka hapa o ka huelo, alaila e lawe mai i ka nukuo ka ia i hei mua ai i ka upena, alaila e huipu ia mau mea liilii a pau i loko o kekahiapana uwala a kalo paha. Alaila, e pule mua ka mea nana ka upena i ke akua o ka oihanalawaia, mamuli o ka hana o ka oihanakahuna, a pau ka pule ana, alaila o ka mea ponoinana ka upena ke ai mamua i na mea i hookaawale mua ia no ka oihanakahuna, alailae ai pu me na mea e ae mahope iho o ka pau ana o ka hana i ka mohai no ka oihanakahuna.

This service was observed in all kinds of fishing. If a new line was to be used, thesame service performed for the net was also given it. No net or line was used withoutfirst making an offering according to the rites of the order of priesthood.

Pela no e hana ai na mea ano lawaia a pau. Ina he aho hou, e like me ka oihana noka upena hou, pela no e hana ai. Aole e pono e hana wale ia kekahi upena a aho pahake ole e lawe mua i ka mohai no ka oihanakahuna.

ANOTHER WAY OF PERFORMING THE SERVICES.

KEKAHI ANO O KA HANA ANA.

Here is another way wherein the fisherman performed the services for nets. If a fishermanhad obtained an old net from another person, perhaps obtained by said fisherman throughpurchase, or made a present of; or perhaps said fisherman had a net which was desiredto be changed into a flying-fish net, it was therefore classed as a new net, for whichthe sacrificial offerings of the order of priesthood must be carried out in the samemanner as of a new net.

O kekahi ano o ka hana ana a ka poe lawaia no na upena. Ina he upena kahiko ka kekahilawaia na kekahi mea e mai, ua loaa paha ia lawaia ma ke kuai ana, a haawi wale iamai paha, a na ua lawaia nei paha kekahi upena, a manaoia e hana i hano malolo (upenamalolo). Alaila, he upena hou no ia, a e pono e lawe i ka mohai o ka oihana kahunae like me ka hana ana o ka upena hou.

51. THE OCCUPATION OF FARMERS.

51. NO KA OIHANA A KA POE MAHIAI.

Agriculture had its god.[40] No person could cultivate without recognizing the god of agriculture of the orderof priesthood, for among those who served the said god of agriculture, it was necessaryto pray to them that the vocation might flourish.[[122]]

He akua no ko ka oihana mahiai. Aole e hiki i kekahi poe ke mahiai me ka malama olei ke akua mahiai o ka oihanakahuna, no ka mea, i waena o ka poe malama i ke akua noka mahiai, he mea mau no ka pule ana i na akua mahiai, i mea e ulu nui ai ka oihanamahiai.[[123]]

AUGURIES IN AGRICULTURE.

NA OIHANA IKE O KA MAHIAI.

The occupation of agriculture had its auguries. No farmer would plant his seed unlesshe observed the auguries of agriculture according to the order of priesthood. A farmercould not even plant his seed unless he did so in the days suitable for planting.Should a person plant his seed in days known to be unfavorable, the more experiencedfarmers would predict failure through their observance of the rites of the order ofpriesthood.

He mau oihana ike no ka oihana mahiai. Aole e kanu wale ana kekahi mahiai i kana meakanu, ke ole oia e malama i ka oihana ike o ka mahiai e pili ana i ka oihanakahuna.Aole no e hiki i kekahi mahiai ke kanu wale i kana mau mea kanu ke kupono ole i nala maikai i ke kanu. Ina i kanu wale kekahi i kana mau mea kanu i loko o na la i oleloia he maikai ole, alaila, e hooiloilo auanei ka poe maa i ka mahiai ana, mamuli oka oihanakahuna.

THE PLANTING OF POTATOES.

NO KE KANU ANA I KA UWALA.

In the cultivation of potatoes there were certain rules to be observed in their planting,because a person could not take one or another potato sprig at random, without properlyexamining the condition of the leaves that would be productive. For example: In pluckingthe potato sprigs that would bear fruit, the thriving condition of the leaves mustbe seen to. If they were observed to be of a fine soft growth, or perhaps somewhatlight colored, those sprigs were selected as being adapted to planting. The planterwould then declare, “Those sprigs will not fail of yielding potatoes.” But thoughthe leaves were good and the day unfavorable for planting, they would not bear fruit;nothing but the roots would be seen.

Aia i loko o ka mahi ana i ka uwala kekahi mau hoailona e pono ai ke kanu i ka uwala,no ka mea, aole no e hiki i kekahi ke lawe mai i kela lau uwala keia lau uwala e kanume ka nana pono ole i ke ano o ka lau uwala e hua ai. Penei: I ka hoomaka ana e akomai i na lau uwala e hua ai, e nana mua i ke ano maikai. Ina ua ike ia ka lau uwalaua nahenahe maikai ka ulu ana, a ua ano aiai paha ke kino ako mai ia mau lau, ua kuponoia mau lau uwala i ke kanu aku. Alaila e olelo auanei ka mahiai, “Aole e ole ka huao keia mau lau uwala.” Aka, ina i maikai ka lau, e inoino ka la e kanu ai alaila,aole no e hua ana ia uwala; o ke aa wale no ka mea e ike ia.

ANOTHER METHOD OF SELECTING SPRIGS.

KEKAHI ANO O KA LAU UWALA.

Another method of selecting the potato sprigs was similar to the aforementioned, butthe farmer must be very careful in the plucking of the same, thus: On proceeding toselect the potato leaves, let him first dig down the potato hills to ascertain ifthey were full of potatoes, if so, then with assurance he could pluck the sprigs fromits vine. The farmer would say: “These leaves will not fail to be prolific when planted,because the hills are full of potatoes.”

O kekahi ano o ka lau uwala e kii ai, ua like no kona kii ana me ka mea i hoakakamua ia no kela mea mua. Aka, e pono no i ka mahiai ke makaala loa i kona ako ana ina lau. Penei: I ka hoomaka ana e hele e ako i ka lau uwala, e heluhelu mua iho oiai ka pue uwala, a ina he hua na pue uwala, alaila, e pono ke ako mai i na lau. Peneie olelo ai kekahi mahiai: “Aole e ole ka hua o keia lau ke kanu aku, no ka mea, hehua ka pue.”

52. FAVORABLE DAYS FOR THE FARMER TO PLANT HIS SEEDS.

52. NO NA LA KUPONO E KANU AI NA MEA KANU A KA MAHIAI.

The days of a month were not all favorable for planting potatoes, for one day hadits own benefits, and another its favors; in the same manner were the twelve monthsof the year, they were not all favorable months for cultivation. The following werethe favorable days for the planting of potatoes, melons and bananas:

Ma na la apau o ka malama, aole e lilo i mau la maikai wale no no ke kanu uwala, noka mea, he okoa ka maikai o kekahi la, a he okoa ka maikai o kekahi la; pela no namalama he umikumamalua o ka makahiki, aole i lilo na malama a pau o ka makahiki imau la maikai wale no, no ka mahiai ana. Eia na la maikai no ke kanu uwala ana, ame ka ipu, a me ka maia.

Hilo.—That was the first day of the month according to Hawaiian calculation. That day wasso named on account of the diminutive size of the moon, and mentioned as being slenderin appearance, and because of that fact in the appearance of the moon it was called“Hilo.” It was a favorable day, and the potato, melon and banana seeds planted by the farmeron this day would bear well.

O Hilo. Oia ka la mua o ka malama ma ko Hawaii helu ana. Ua kapaia ka inoa o ia la, mamulio ka uuku o ka mahina. Ua oleloia, he mahina puahilohilo. O ka mahiai e kanu i kauwala, ipu, maia ia la, alaila, he la maikai ia, he hua pono na mea kanu.

Hoaka.—That was the second day of the month, so named on account of the similarity of themoon that night with the arch of a door.[41] In likeness to the curved lintel of a door so was the day named “Hoaka.” Those whoplanted their seeds on that day would find them yielding plentifully. The favors ofthis day were similar to those of Hilo.[[124]]

O Hoaka. O ka la elua ia o ka malama; ua kapaia ka inoa o ia la, no ka like ana o ka mahinaia po me ka hoaka o ka puka. E like me ka pio ana o ka hoaka o ka puka hale, pelai kapaia ai ka inoa o ia la Hoaka. O ka poe kanu i ka lakou mau mea kanu ia la, ehua nui ana no na mea kanu. Ua like no ka maikai o ia la me Hilo.[[125]]

The Ku days.—There were four of these days, and were called the cluster days, each being named:Ku-kahi, Ku-lua, Ku-kolu, Ku-pau. The auspices of these days were similar to those of Hilo and Hoaka. If potatoes,bananas, or melons were planted in those days the bearing would be good.

O na Ku. Eha no ia mau la, ua kapaia ka inoa o ia mau la no na la huihui, a ua helu ia kolakou mau inoa ma ka helu aha penei: O Kukahi, o Kulua, o Kukolu, o Kupau. Ua likeno ka maikai o keia mau la me Hilo a me Hoaka. Ina e kanuia ka uwala, maia, ipu, iamau la, alaila he maikai no ka hua ana.

Huna.—This day was called after the moon, on account of the vanishing of the horns of themoon and becoming somewhat rounded. Therefore the name of this day was called “Huna.”[42] It was a favorable day for potato planting; the potato sprigs planted this day wouldbear fine full potatoes; but if overburdened with soil forming the hills, the potatoeswould be fibrous; otherwise they would be fiberless.

O Huna. Ua kapaia keia la mamuli o ka mahina, no ka huna ana o na kihi o ka mahina, a liloi ano poepoe. Nolaila ua kapaia ka inoa o ia la o Huna. He la maikai keia o ke kanuuwala ana; o ka lau uwala e kanu ia la, he nemonemo maikai ka uwala. Aka, ina e kaumahaloa ka lepo ma ka pue, alaila, he aa nui o loko o ka uwala, aka, ina e mama ka lepomaluna o ka pue, alaila aole e aa nui ka uwala.

Akua.—The name of this day was called after the gods of the farmers, a day in which tokuloa[43] the growing plants of the farmer. The day was of a two-fold character, a favorableand an unfavorable day. If potatoes were planted this day they would have, at bearing,a prolific yield, the following being applied by the farmers regarding it: “The potatohas a monstrous yield.” If the potato did not yield, the farmer would refer to itas follows: “How unnatural is the unproductiveness of my potato field.”

O Akua. Ua kapaia ka inoa o keia la mamuli o na akua o ka poe mahiai, he la kela e kuloaai i na mea ai i ulu mai a ka mahiai. Elua mea ma keia la, he la maikai a he la ino.Ina i kanu ia ka uwala i keia la, ina e hua mai, aole o kana mai a ka hua; a peneii olelo ia ai e ka poe mahiai: “Hoakua ka hua a ka uwala.” A ina he hua ole ko kauwala, alaila penei e olelo ai ka mahiai: “Hoakua ka hua ole o ka’u mahinaai uwala.”

Hoku.—The time when the moon becomes complete and round was called Hoku.[44]

O Hoku. O ka piha pono ana ae ia o ka mahina i ka poepoe ana. Ua kapaia o Hoku.

Mahealani.—The name of this day was so called because the moon was full and appeared early.And on account of the fullness of the moon it was called Mahealani. On these two days, Hoku and Mahealani, the potatoes would be plentiful and of good large size. But if the leaves grew inabundance, the potatoes would be unwholesome; of a bitter or insipid taste.

The appellation was given this day on account of the short retirement of the moonbefore it rose again.[45] This was a good day for planting potatoes; the products would be long, but large-coredand the stem fibrous.

O Mahealani. Ua kapaia ka inoa o keia la no ka malani ana o ka mahina, aole e liuliu puka kokemai. A no ka malani o ke mahina, ua kapaia aku o Mahealani. Iloko o keia mau la elua,o Hoku a me Mahealani, he mau la uwala keia, he maikai nunui ka uwala. Aka, ina eulu nui ka ulu ana o na lau, alaila, inoino ka uwala, he awaawaa mukakaka.

Kulu.—The name was applied to this day on account of the lateness of the moon,[46] rising shortly after midnight; this was a good day to plant potatoes; they are long,but full of ridges; [and] its principal root has many branching ones.

O Kulu. Ua kapaia ka inoa o keia la, no ke kulu ana aku o ka mahina aole e liuliu loa pukamai; he la maikai no keia no ke kanu uwala, he loloa, he oihoiho nae, he aa nui kamole.

The Laaus.—These were three days.[47] They were free-bearing days, but the potatoes were not good, being full of fibers.If the sprigs were planted in the morning of any of these days they would not bearfruit for one year and a few months over.

O na Laau. Ekolu keia mau la, he mau la uwala keia, aka, aole nae he maikai o ka uwala, he aanui.A ina ma ke kakahiaka o keia mau la e kanu ai ka uwala, aole e hua koke hookahi makahikime na malama keu, alaila hua.

Muku.—This was the last day of the month. This day was so called from the fact that themoon was not seen the previous night, therefore it was called Muku.[48] This was a favorable day for the planting of potatoes, bananas and melons, similarto Hilo, Hoaka, and the four Kus.

O Muku. O ka la hope keia o ka malama. Ua kapaia ka inoa o keia la no ka ike ole ia ana oka mahina i ka po. A nolaila ua kapa ia o Muku. He mau la maikai keia no ke kanu uwala,maia, ipu, e like ko lakou maikai, me Hilo, Hoaka a me na Ku eha.

53. OF DREAMS.[49]

53. NO KA MOE UHANE.

There are many things related to dreams; some are beneficial and some not. In a dreamsome things are revealed whereby a person may be advised of what he should [[126]]do, and the accomplishment of every thing which he intended to perform. Dreams havecertain auguries in relation to the order of priesthood. Those who had knowledge ofthe interpretation of dreams were among those who had a deep understanding of theauguries of dreams pertaining to life and death.

He nui na mea e pili ana i ka moe uhane, he moe waiwai kekahi, a he moe waiwai olekekahi; aia no i loko o ka moe uhane ana e hoikeia ai na mea e hiki ai i ke kanakake [[127]]hana, a me na mea a pau e hookoia ana a ke kanaka e manao ai e hana. He mau oihanaike no ko ka moe uhane e pili ana i ka oihanakahuna. O ka poe ike i ka hoakaka anao na ano o ka moe uhane, o keia kekahi o ka poe ike hohonu i na ouli o ka moe uhanee pili ana i ka make a me ke ola.

THE BENEFIT OF DREAMS.

KA WAIWAI O KA MOE UHANE.

Supposing that one had a dream, a water dream, it was certainly a good sign.

The water dream. If a person was afflicted with a severe ailment, an ailment whichmight be fatal, then before the medical priest operated on him, he (the priest) wouldassert: “Should you dream a water dream tonight, you will recover.” This was one ofthe customary auguries by dream in connection with the order of priesthood.

Ina ua loaa i kekahi ka moe uhane, “he moe wai,” alaila he moe maikai ia ke ike iamoe uhane. Ka moe wai. Ina paha e waiho ana kekahi mea i ka mai nui, a he mai ua ikeia ka pilikia, alaila, mamua o ka hana ana a ke kahuna lapaau ia ia, e kauoha auaneike kahuna, “Ina e loaa ka moe wai ia oe i keia po, alaila ola oe.” O keia kekahi oka hoailona mau ma ka moe uhane e pili ana i ka oihanakahuna.

THE SEA DREAM.

KA MOE KAI.

This was one of the worst dreams to be had in sleep. If a person had a sea dream beforehe was ill it foretold that the dreamer would be taken sick. Again. If a person dreamtof seeing another bathing in the sea, the dreamer would not be affected but the personseen in the dream as bathing would be taken ill. But the usual result of a sea dreamwas to indicate blotches or other skin eruptions.

O keia kekahi o na moe ino loa ke loaa i loko o ka moe uhane. Ina e loaa ka moe kaii kekahi mamua o kona manawa mai ole, alaila e mai aku ana no ua kanaka la nana kamoe uhane. Eia kekahi. Ina paha ua ike ia aku kekahi e auau ana i ke kai, ma ka moeuhane e kekahi mea e aku, alaila o ka mea nana ka moe uhane ke pilikia ole, a o kamea i ike ia ma ka moe uhane e auau ana i ke kai ke mai. Aka o ka mea mau i ka moekai ke loaa ma ka moe uhane, he kakio ka mai, a he mai ano puupuu e ae.

GOING NAKED.

NO KA HELE WALE AOLE KAPA.

This was one of the most inauspicious dreams as it concerned illness and death. Supposingthat a person was seen by another in a dream going without apparel, then the priestwould remark: “Misfortune will befall that man;” that is, the person seen in the dreamgoing about without clothing.

O keia kahi o na moe ino ke loaa ma ka moe uhane, he moe uhane keia e pili ana i kamai a me ka make. Ina paha ua ike ia kekahi e hele wale ana, aole he kapa, ma ka moeuhane e kekahi mea e aku, alaila, e olelo auanei ke kahuna: “He pilikia aku ka hopeoia kanaka,” o ke kanaka nae i ike ia e hele wale ana aole he kapa ma ka moe uhane.

OF THE TOOTH EXTRACTING DREAM.

NO KA MOE UNUHI NIHO.

This was one of the most unfavorable dreams. If, in his sleep a person had a toothextracting dream, it was a dream foretelling the death of one of his own blood. Ifthe tooth extracted was from the left side, then one would die from among the wife’srelatives; but if the tooth was drawn from the right side, then death would correspondinglyoccur from among the relatives of the dreamer. If the teeth extracted were from thefront, the eye-teeth for instance, upper or lower jaw, then the fulfillment of thedream would occur in the death of a near relative of the dreamer. This, however, didnot occur to those who were unaccustomed to the interpretation of the dream, and whohad no idea that the dream meant anything.

O keia kekahi o na moe uhane ino loa. Ina paha ua loaa ka moe unuhi niho i kekahima ka moe uhane, alaila he moe uhane no ia e pili aku ana i ka make o kekahi o konakoko. Ina paha ma ka aoao hema ka niho i unuhiia, alaila, ma ka aoao o ka wahine kamea e make ana; aka hoi i na ma ka aoao akau, ka niho i unuhiia, alaila ma ka aoaokupono iho no o ka mea nana ka moe e hooko ia ai ka make. A ina hoi ma ke alo ponoina niho i unuhi ia, o na niho aiwaiu paha, ina maluna a malalo paha, alaila, malunao ke koko ponoi no o ka mea nana ka moe uhane e hooko ia ai ka make. Aole nae e hikiwale ana ia mea i ka poe maa ole ke hoakaka ae i ke ano o ia moe uhane, aole no hoie manao ana he hana ka ia moe uhane.

THE BURSTING [OF AN ABSCESS].

NO KA PAHU ANA.

The interpretation of this dream is similar to that of the tooth-extracting dream.If a person suffered a “burst” in a dream or a vision, if it happened right in front,then the priest of the order of priesthood said: “Your own relatives will die, thosewho are nearest to you.” If the burst occurred on the left side, then it concernedthe wife and others who held relationship. On the other hand, if the bursting occurredon the right [[128]]side, death would befall the husband or his relatives, in case a man had the dreamor vision. And if a woman was the dreamer, death would befall her or her own relatives,if the abscess broke in front or on the right side.

Ua like ke ano o keia moe uhane me ko ka moe unuhi niho. Ina paha ua loaa i kekahikanaka he “pahu” ma ka moe uhane, a ma ka hihio paha. Ina ua pahu pono ae ma ke aloi loko o ka hihio a moe uhane paha, ma ka moe uhane ana, alaila e olelo [[129]]auanei ke kahuna o ka oihanakahuna, “E make ana kou poe ponoi, ka poe no e pili anaia oe.” Ina ma ka aoao hema ke pahu ana, alaila, ua pili no ma ka aoao o kana wahine,a me kekahi poe pili e ae.

Aka hoi, ina ma ka aoao akau ke pahu ana, alaila, ua pili ka hookoia ana o ka makema ka aoao o ke kane, ina he kane ka mea nana ka moe a me ka hihio. A ina he wahine,ka mea nana ka moe o ia ano, ua pili no ka make ma kona aoao ponoi ke pahu pono make alo, a me ka aoao akau.

OF A HOUSE CONSUMED BY FIRE.

KA MOE PAU O KA HALE I KE AHI.

This was one of the dreams which foretold of the events which would transpire thenext day. If a dream of this character occurred to a person at night, of a house beingconsumed by fire, its interpretation would be as follows: A charge would come forth,perhaps an accusation liable to trial, and justly so; no good word had any referencefor this dream. If a blaze was seen in a dream, but which (blaze) had not made anyheadway before it died out, then the charges would not be made public; they wouldbe adjusted and settled within the home. But if in the dream the blaze was seen tospread and was not extinguished when the dreamer awoke, then the accusations wouldbecome public, or perhaps before a trial court.

O kekahi keia o na moe uhane e hoike mai ana i na hana e hiki mai ana ma ke ao anaae. Ina ua ike ia keia moe uhane e kekahi ma ka po, ina paha ua pau kekahi hale ike ahi, alaila, eia ka hoakaka ana i ke ano o ia moe. He olelo e hiki mai ana mahope,ina he olelo no ka hewa e ku ai i ka hookolokolo ia, oia iho la, aole e pili ana kaolelo pono ma keia moe. Ina, ua ike ia ka moe ahi ma ka moe uhane ana, ua a ke ahi,aole nae i a loa, a ua pio koko no, alaila, aole e puka loa ka olelo i waho, i kahale wale iho no ia olelo e hookolokolo ai a pau wale iho. Aka, ina ua ikeia ke ahima ka moe uhane, ua a loa paha, aole i pio iki a hiki i ka puoho ana o ka mea nanaka moe, alaila e puka loa ana ka olelo i ke akea a i ka aha hookolokolo paha.

ANOTHER INTERPRETATION OF A FIRE DREAM.

KEKAHI ANO O KA MOE AHI.

Supposing that a blaze was seen by a person in a dream, and that the dreamer endeavoredto quench the fire and perhaps extinguished it; then some words would come forth duringthe day, which, however, would not spread being only of small moment. If there wasan encounter from the words which came forth during the day, then the person who extinguishedthe fire would be the one to suppress the quarrel during the day, if the words referredto an encounter.

Ina paha ua loaa ka moe ahi i kekahi mea ma ka moe uhane paha, a ua ike ia ke ahi,a ina ua kinai iho ka mea nana i moe ua ahi la, a ua pio paha ma ia kinai ana. Alaila,he olelo ko ke ao, aole nae e puka, he wahi olelo uuku wale iho no. Ina he hakakaka olelo i puka i ke ao ma ia manawa, alaila o ka mea no nana i kinai ke ahi, oiano ka mea nana i papa ka olelo i ke ao, ina he olelo no ka hakaka.

ANOTHER VERSION OF A FIRE DREAM.

KEKAHI ANO E AE O KA MOE AHI.

Supposing that a dreamer saw that one side of the house was destroyed, then from theside destroyed by fire would the words of judgment come forth, or words of altercationor strife. If a person dreamed of a fire which spread all over the land, that firedid not have any relation to the blaze above described. But a fire seen in this mannerhad reference to the kingdom, if an epidemic prevailed, or it might mean war. If notof that character perhaps the overthrow of the government. The high priests of theking were the interpreters of this dream to the island rulers.

Ina paha ua pau kekahi aoao o ka hale ma ka ike ana a ka mea nana i moe, alaila oka aoao no i pau i ke ahi ma ka ike ana a ka mea nana i moe, malaila no ka olelo hookolokoloe puka ai, a i ole he olelo no ka hoopaapaa, a hakaka paha. A ina ua loaa ka moe ahii kekahi ma ka moe uhane, a he ahi ua a ae a puni ka aina, alaila, aole i pili iaahi me ke ahi i hoakaka ia maluna. Aka o kela ahi ina e ike ia pela, alaila, ua piliia ahi i ke aupuni, ina he mai laha, a i ole he kaua paha. A ina aole ma ia ano, heauhulihia paha. Na na kahuna nui no o ke alii e hoakaka lea i ke ano o ia moe i na’lii aimoku.

OF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER.

Supposing that a light was seen moving from one division of land to another, or fromone house to another, in a dream, an interpreter of dreams or a counselor of the greatorder of priesthood would say: “The ruling power of a certain chief will cease, andbe given to another island chief. If not an island chief, then a division or a districtchief will be removed.” However, if in the dream a light was plainly seen coming directfrom a certain place and entered a dwelling, the house in which the light enteredwith the person holding it being plainly seen, then the interpreter of dreams, andthe counselor of the great order of priesthood would say: “An overseership, or a divisionor island administratorship will cease, and the benefits given to the person who carried[[130]]the lamp from another place.” If the person who carried the light and the owner ofthe house into which the light was taken were plainly seen, then the dream had referenceto them.

NO KE KUKUI A MAI KEKAHI AINA A I KEKAHI AINA.

Ina paha, ua ike ia kekahi kukui e a ana mai kekahi aina mai a komo i kekahi aina,a i ole ia, mai kekahi hale mai paha a komo i kekahi hale, ma ka moe uhane nae kaike ia ana, alaila, e olelo auanei ke kilokilo moe uhane, a kakaolelo paha o ka oihanakahunanui, “E pau auanei ke alii aimoku ana o kekahi alii, a e lilo auanei i kekahi aliiaimoku e aku. A ina aole he alii aimoku, alaila, he alii aiokana, a aiahupuaa pahaka mea e hoopauia ana.” Aka hoi, ina ua ike maopopo ia ke kukui ma ka moe uhane ehele pololei ana mai kahi e mai a komo i kahi hale, ua ike maopopo ia ka hale i komoai ke kukui, a me ka mea nana i paa mai ke kukui, alaila e olelo auanei ke kilokilomoe uhane, a me ke kakaolelo o ka oihanakahuna nui, “E pau ana ka noho konohiki ana,a noho aiokana paha, [[131]]a aimoku paha, a e lilo auanei ka pomaikai i ka mea nana i paa ke kukui mai kahi emai.” Ina ua ike maopopo ia ka mea nana i paa mai ke kukui, a me ka mea nona ka halea ke kukui i komo ai, alaila no laua ka hana ma ka moe uhane.

OF TWO LIGHTS.

NO NA KUKUI ELUA.

Supposing [in a dream] that two lights were seen burning, going in opposite directions,each carried by an island chief, the dream meant that they were two opposing lights,one chief opposing another chief. And if the dreamer saw the two lights burning, andthe light carried by one was extinguished, the high priest of the order of counselorswould say: “War will follow, and the person whose light was extinguished will be vanquished.Victory will not be attained by him in wars.”

Ina ua ike ia na kukui elua e a ana, e hele aku ana kekahi kukui, a e hele mai anakekahi kukui, he mau alii aimoku nae na mea nana i paa na kukui ma ka moe uhane; oke ano o ia moe uhane, he mau kukui paio laua, e paio ana kekahi alii me kekahi alii.A ina i nana aku ka mea nana ka moe uhane, ua a na kukui elua, a i pio ke kukui akekahi, alaila e olelo auanei ke kahuna nui o ke kakaolelo, “He kaua ka hope, a oka mea nana ke kukui i pio, oia no ke pio ana, aole e loaa he lanakila nona i lokoo na hoouka kaua.”

54. OF A BOWEL DREAM.

54. NO KA MOE UHANE NAAU.

Supposing that a man or woman had a bowel dream, and that the intestines were drawnout and not returned to their usual form, the interpretation of the dream would beas follows: A man would leave his wife, or vice versa. If it did not so refer, theinterpretation of the dream would be fulfilled in the death of either. The dream,however, did not particularly apply to any other person; it referred to the dreamerhimself.

Ina ua moe uhane kekahi kane, a wahine paha, a he moe uhane naau ka mea i loaa maka moe uhane ana, ina paha penei ke ano o ka unuhi ana i ka naau. Ina ua unuhi iaka naau a pau i waho, aole nae i hoihoi hou ia mai ka naau e like me ka mea mau, alailaeia ka hoakaka ana i ke ano o ia moe. E haalele ana ke kane i ka wahine, a i ole kawahine i ke kane paha. A ina aole i pili ma ia ano, alaila, e hooko ia ua moe uhanela ma ka make o kekahi, aole nae e pili keia moe ia hai, aka, e pili ana no i ka meanana ka moe uhane.

OF A KITE FLYING DREAM.

NO KA MOE UHANE HOOLELE LUPE.

This dream had reference to no one else but the dreamer, whether it related to property,or referred to something else that he was perhaps in need of. If the dreamer, in adream flew a kite and drew in the line, piling it up before him, he would have greathopes the next day of receiving a large fortune. If gambling occupied his mind itwould succeed. But if the dreamer flew a kite and while pulling in the line the kitebroke away, then he would not be fortunate the next day. If he went out to gamblehe would lose all, nothing remaining to him.

O keia moe, aole ia e pili ana ina mea e ae, aka i ka mea ponoi nana ka moe, ina uapili i ka waiwai, a ina ua pili i kekahi mea e ae, no ka nele paha. Ina ua hooleleka mea nana ka moe uhane i ka lupe ma ka moe uhane ana, a ina ua hukihuki oia i keaho a puu ma kona alo ponoi, alaila e manaolana nui auanei ka mea nana ka moe he pomaikainui kona ma ke ao ana ae. Ina he piliwaiwai kana i manao ai, e ko no auanei. Aka hoi,ina e hoolele ua mea la nana ka moe uhane i ka lupe a hukihuki i ke aho, a i mokuaku ka lupe, alaila aole e loaa ka pomaikai nona ma ke ao ana ae. Ina e hele i kapili waiwai, e pau ana no i ke eo, aole e koe nona ka waiwai.

55. OF POI FERMENTING AND SPILLING OVER A CALABASH.

55. NO KA HU ANA O KA POI A HANINI MAWAHO O KA UMEKE.

This was one of the worst dreams in relation to altercations, or to other mattersliable to trial. If a person dreamed of fermented poi, that it spilled outside ofthe calabash, then the interpreter of dreams would say: “A word will come in the morning;a word which will be widespread.” But, if the dreamer saw that the poi fermented withoutspilling outside of the calabash before he awoke, then the interpreter of dreams wouldsay: “A word will come in the morning, which, however, will not go forth at large.”But if fermenting poi was seen in the calabash, and that the calabash broke as thedreamer saw it, then the interpreter of dreams would say: “This is a bad dream. Ifword comes and it relates to transgression, then it will not be without misfortune.”

O keia kekahi o na moe uhane ino e pili ana i ka hakaka, a i ole i kekahi olelo eae paha e pili ana i ka hookolokolo. Ina paha ua loaa i kekahi ka moe hu poi, ma kamoe uhane ana, a ua hanini paha ka poi i waho o ka umeke, alaila, e olelo auanei kekilokilo moe uhane: “He olelo ke hiki mai ana ma ke ao ae, olelo e puka loa ana ike akea.” Aka hoi, ina i ike ka mea nana ka moe uhane, ua hu ae ka poi aole i haninimawaho o ka umeke, a puoho wale ka mea nana ka moe, alaila, e olelo auanei ke kilokilomoe uhane, “He olelo ke puka mai ana ma ke ao ae, aole nae e puka ana i waho o keakea ia olelo.” Aka hoi, ina ua ike ia he poi hu, i ka umeke, a naha pu paha me kaumeke ma ka ike ana a ka mea nana ka moe, alaila e olelo auanei ke kilokilo moe uhane,“He moe ino keia. Ina e puka mai he olelo no ka hewa, alaila aole e nele ka pilikia.”

56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD.

56. KEKAHI MAU OIHANA IKE E PILI ANA I KA OIHANA KAHUNA.

There were various auguries recognized among this people relating to the order ofpriesthood and which were not mentioned in the former numbers. There were [[132]]other auguries also which concerned everyone, those of the order of priesthood aswell as others. But it was through the order of priesthood that these auguries becameknown to all the people.

He nui na hoailona ike a keia lahui e pili ana i ka oihanakahuna i olelo ole ia mana helu mua. A he hoailona e ae no kekahi e pili ana i na mea a pau, ua pili i kapoe o ka [[133]]oihanakahuna, a ua pili i na mea e ae. Aka, no loko mai nae o ka poe malama i ka oihanakahunai puka mai ai keia oihana ike i na mea e ae.

OF SMALL SPIDERS (KUUKUU).

O KE KUUKUU.

This was one of the recognized omens and a lasting one. This kuukuu is a spider which pays out its web from within itself. Suppose that a man was restingsometime, and a spider was seen to drop right before him then the meaning of suchspider was that a benefit will come forth, or else a stranger will arrive. But ifthe spider was seen to drop on the right, or left side, or had dropped behind, thenit was a spider of no benefit.

O keia kekahi o na hoailona maa, a he hoailona mau no hoi. O ke kuukuu. He nanananano ia e hookuukuu ana i ka punawelewele i loko ona. Ina paha e noho ana kekahi kanakai kekahi manawa, a ina e ike ia kekahi kuukuu e haule pono iho ana ma ke alo, alaila,o ke ano o ia kuukuu, “He waiwai e puka mai ana mahope, a i ole he malihini paha ehiki mai ana.” Aka, ina ua ike ia aku, he kuukuu e hookuukuu ana ma ka aoao akau ahema paha, a i ole ua haule ia kuukuu ma ke kua, alaila he kuukuu waiwai ole ia.

57. TWITCHING OF THE EYES.

57. NO KA HULAHULA O KA MAKA.

The twitching of the eyes was a sign which pertained to the order of priesthood. Ifthe twitching of the eyes happened to a person then it was something that foretoldthe arrival of a stranger, or mourning for some dead person. Therefore the twitchingof the eyes was followed by wailing, whether it be for the stranger, or for the deceased.If the twitching of the eyes continued for several days, perhaps ten or more, thenceased, its portent was about to be fulfilled; its consummation would surely follow.

O ka hulahula o ka maka, he hoailona no ia, e pili ana i ka oihanakahuna. Ina pahaua hiki mai ka hulahula o ka maka i kekahi, alaila, he mea ia e hoike mai ana no kamalihini puka, a i ole no ka uwe aku i kekahi mea make paha. A nolaila, o ka hulahulao ka maka, he uwe ka mea e hookoia ana mahope mai, ina no ka uwe i ka malihini, ai ka mea make paha. Ina e hoomau ana ka hulahula o ka maka i kekahi, a hala kekahimau la, a anahulu a oi aku paha, a ina i hoomalolo iho, alaila o ka hooko ia koe.Alaila e hiki io mai ana no ka hooko ana.

RINGING IN THE EAR.

KE KANI ANA O KA ULA O KA PEPEIAO.

Ringing in the ear was also a sign which pertained to the order of priesthood. Ifa ringing in the ear occurred to a person, he would know that he was being spokenill of by some person. If the ringing was in the right ear the priest of the orderof priesthood would say that a man was the person speaking ill. And if the ringingwas in the left ear then the divining priest of the order of priesthood said thata woman was the one speaking ill. The ringing of the ear did not refer only to evilspeaking. It had reference also to matters of a different nature. If sickness wasto befall the person having ringing ears, that was to be expected. These were theonly two ways which it had any application.

O ke kani ana o ka ula o ka pepeiao, he hoailona no ia e pili ana i ka oihanakahuna.Ina i loaa ke kani o ka ula o ka pepeiao i kekahi kanaka, alaila, e maopopo auaneii ka mea nona ka ula e kani ana, e olelo ino ia ana oia e kekahi mea e ae. Ina hoima ka pepeiao akau ke kani ana o ka ula, alaila, e olelo auanei ke kahuna o ka oihanakahuna,he kane ka mea nana e olelo ino ana. A ina hoi ma ka pepeiao hema ke kani ana o kaula, alaila, e olelo auanei ke kahuna kilokilo o ka oihanakahuna, he wahine ka meanana e olelo ino ana. Aole nae i pili wale no ke kani o ka ula o ka pepeiao no kaolelo ino wale no, aka, ua pili no no kekahi ano e ae. Ina he mai e hiki mai ana malunao ka mea nona ka ula oia iho la no. Alua wale no ano e pili ai ma keia ano.

BRISTLING UP OF THE HAIR OF THE HEAD.

NO KA OKAKALA O KE POO.

It is a creeping sensation in the head as though made by lice. There were two appellationsgiven to this sensation, “Bristling up of the head,” and “Swelling of the head.” Ifthis sensation, the bristling up of the hair of the head, was felt by a person whilehe was simply idling away the time, with a feeling of contentment, there being nocause for dissatisfaction, the sensation coming on suddenly, then the person thusaffected knew that he was being spoken ill of. This had the same divination as theringing in the ears. This sign did not, however, refer to this condition only, buthad reference also to other matters. For instance: Supposing that sometime remembrancescame to a man through fear, of the sudden death of a person; if the recollection ofthe dead person became very great, then the bristling of the hair of the head wouldsurely happen to that man. Fear was the cause.[[134]]

Oia no ka naholo ana o ke poo me he uku la. Elua no inoa ma keia mea, o ka “okakalao ke poo,” a me “malama o ke poo.” Ina ua loaa keia mea o ke okakala o ke poo i kekahimea, ina e noho wale ana ke kanaka me ka manao maikai wale no, aole he kumu e inoai, a hiki honua mai ka okakala o ke poo, alaila e maopopo auanei ka mea nona ke okakala,e olelo ino ia ana oia. Ua like no keia ano me ke kani ana o ka ula o ka pepeiao.Aole nae e pili wale keia hoailona o keia ano wale no, ua pili no ma kekahi ano eae. Penei: Ina paha, ua hiki mai ka hoomanao ana i kekahi manawa no ke kupapau makekoke, a he ano makau paha, alaila, ina ua nui loa ke kuko i hiki mai no ua kupapaumake la, alaila e hiki io mai no ka okakala o ke poo ia ia. O ka makau nae ke kumu.[[135]]

58. THROBBING OF THE FEET.

58. NO KE KONI O NA WAWAE.

Throbbing of the feet is a pulsating on the under or upper side of the feet as thoughof something moving. If the throbbing of the feet happened to a person at sometimeit was an indication of removal to another location at an unexpected time for removal,therefore when the throbbing occurred a reality of the removal was apparent. However,if the portent of the throbbing of the feet was not in this case consummated, thenit would be realized in the arrival of a stranger. Therefore this sign had referenceto two instances only, the removal to another location and the arrival of a stranger.

O ke koni o ka wawae, he mea ia e koni ana malalo a maluna paha o na kapuai wawae,me he mea la e oni ana. Ina i puka mai ke koni ana o ka kapuai wawae i kekahi kanakai kekahi manawa, alaila he hoailona ia no ka hele ana aku ma kahi e, i kahi manawa,ka manawa hoi i ike ole ia e hele ana, nolaila, ina i puka mai ke koni, alaila, ehoomaopopo ana no ka hele ana. A ina aole i hookoia ma keia ano kela koni ana o kawawae, alaila e hookoia ma ka malihini puka mai, a nolaila, elua wale no mea e piliai keia hoailona, o ka hele ma kahi e, a me ka malihini puka mai.

MOLES OF PERSONS.

NO NA ILA O KE KANAKA.

There are in the moles of persons some signs pertaining to the order of priesthood,but some people did not agree upon the interpretation of these signs, some havingdifferent interpretations from others; but the high priests of the order of priesthood,and the counselor of the king knew the character of a person by the location of themole, and would accordingly interpret the character of a person and all his acts.

Aia i loko o na ila o ke kanaka kekahi hoailona ike e pili ana i ka oihanakahuna.Aole nae he like o ka manao o kekahi poe ma keia mau hoailona, ua kaawale ka hoailonaa kekahi a ua kaawale ka hoailona a kekahi, aka o na kahuna nui o ka oihanakahuna,a me na kakaolelo o ke alii ka poe ike i na ouli o ke kanaka, e like me kahi i kuai ka ila, pela no e hoakaka ai ke kahuna i ke ano o ia kanaka, a me kana mau hanaa pau.

OF MOLES BETWEEN THE FEET AND THIGHS.

MAI NA KAPUAI MAI A HIKI I NA KUMU UHA.

If the mole of a person was located on the feet, or on the calves of the legs, oron the thighs, the counselor would say that he would be a person moving about fromplace to place. But the counselor would explain more fully thus:

Ina e ku ka ila o kekahi ma na kapuai, a i ole ia ma na oloolo wawae paha, a i olema na uha paha, alaila, e olelo auanei ke kakaolelo, he kanaka hele ia, ia wahi akuia wahi aku, aole ia e mau ana me kona hanau. Aka, penei nae e hoakaka lea ai ke kakaolelo.

On the Feet.—If the mole of a person be located on the instep he was the laziest of all persons,who merely loitered around without any serious thought for work; he would not remainsettled in one place.

Ma na Kapuai.—Ina ma ka poli wawae ka ila o kekahi, oia ka oi o ke kanaka palaualelo, he hele waleiho no kana, aole he manao nui i ka hana, aole e kuonoono ana oia ma kahi hookahi.

On top of the Foot.—If the mole of a person was located on top of the foot, it indicated him to be awandering, lazy man, but not so lazy as the man with the mole on the instep.

Maluna o ke kapuai.—Ina e ku ka ila o kekahi maluna o ke kapuai, he kanaka hele no, he palaualelo, aolenae e like kona palaualelo me ko ke kanaka ma ka poli wawae ka ila.

Between the Feet and the Knees.—If a mole is located between the feet and the knees, it denotes an itinerant person,one not altogether given to wandering, but who would not remain in his birthplace.

Mai na kapuai a na kuli.—Ina e ku ka ila mai ke kapuai a na kuli, he kanaka hele no, aole nae he lilo loao ka manao i ka hele, aole nae oia e mau ma kona aina hanau.

Between the Knees and the Thighs.—If the mole of a person was located between the knees and the thighs it denoted amigratory person, who had, however, no great desire for roving but who would not settledown in his own place. He had, however, great desire for work.

Mai ke kuli a ke kumu uha.—Ina e ku ka ila o kekahi ma ke kuli a hiki i ke kumu uha, he kanaka hele no, aolenae ona manao nui ma ka hele, aole nae e mau ana ma kona wahi. Aka, he kanaka manaonui i ka hana.

OF MOLES ON PRIVATES AND MONS VENERIS.

NO KA ILA MA NA WAHI HUNA A ME KA PUUKOLE.

If the mole of a person was located on his privates it denoted him to have a greattendency to lasciviousness, as Keawe, a most notorious person in unlawful sexual intercourse.

Ina ma kahi huna ka ila o kekahi, alaila, oia ka oi o ke kanaka manao nui i na hanaa Keawe, he kanaka oi o ke kalohe ma na hana pili i ka moekolohe.

OF MOLES ON THE BACK.

NO KA ILA MA KE KUA.

If the mole of a person be on the back it shows him to be a selfish man, one who hadno great consideration for his relatives. If the person whose mole was thus located[[136]]saw his relatives coming, he would immediately turn his back in the direction hisrelative was coming, while the face was turned the other way.

Ina ma ke kua ka ila o kekahi, he kanaka aua, a he kanaka manao nui ole i kona maumakamaka. Ina e ike mai ka mea nona ka ila i kona makamaka e hele mai ana, alailao [[137]]ka haawi koke aku no ia i kona kua ma kahi a kona makamaka e hele mai ana, a o kealo huli aku ma kahi e.

MOLE ON THE BACK OF THE NECK.

NO KA ILA MA KA HONO.

If the mole of a person be on the back of the neck it indicated him to be the mostpowerful man in carrying loads on his shoulders, and who enjoyed lifting heavy weights.It had the same interpretation as the mole on the lower part of the neck where itmeets the shoulders.

Ina ma ka hono ka ila o kekahi, oia ke kanaka oi o ka ikaika i ke amo, a he kanakamanao nui no hoi i ka hapai i na mea kaumaha. Ua like pu ka hana a ia ila me ka hanaa ka ila ma ka hokua ponoi.

MOLE ON THE NECK.

NO KA ILA MA KA AI.

If the mole of a person be on the neck, especially on the throat, he was very fondof edibles, thereby attaining the reputation of a glutton, provided it was upon his“Adam’s apple”.

Ina ma ka ai ka ila o kekahi, o na mea ai kana mea e ono ai, ua kapa ia, “he kanakapuni ai,” ke ku nae ka ila ma ke kaniai.

MOLE ON THE NOSE.

NO KA ILA MA KA IHU.

If a mole was located on the nose the interpreter would say it is a kissing mole,because it is located at a place subject to kissing [or being kissed].

Ina e ku ka ila ma ka ihu, alaila e olelo auanei ka mea kilokilo o na ila, “he ilahoni” no ka mea ua ku ma kahi o ka honi.

MOLE ON THE EYE.

NO KA ILA MA KA MAKA.

If the mole of a person be on the eye, the interpreter of moles would say: “It isa contemptuous eye.” That man or woman would not fail to criticise the conduct ofa person and all the acts that he did. Another interpretation of this mole was: “Alascivious and lustful eye,” on the husband or wife of another; also coveting theproperty of others, and things of like nature.

Ina ma ka maka ka ila o kekahi kanaka, alaila, e olelo auanei ke kilokilo ila, “hemaka loi.” Aole e nele ka loiloi o ia kane a wahine paha i ke ano o ke kanaka, a mena hana a pau a ke kanaka e hana ai. A o kekahi hana a ia ila, he ila anoi a makalehowale aku i ke kane a wahine paha a kekahi; me ke kuko wale aku, ina he waiwai na hai,a me na mea like o ia ano.

MOLE ON THE FOREHEAD.

NO KA ILA MA KA LAE.

It was said by wise counselors that if a mole was located on the forehead [of a person]he was an attentive and righteous man who would not shrink from a resolution thathe would make. If he failed through a drawing back then his hopes also failed notwithstandinghis great desires.

Ua oleloia e ka poe akamai i ke kakaolelo, ina e ku ka ila ma ka lae, he kanaka hoolohe,he hoopono, aole oia e hoi hope ma kona manao ana e hooholo ai. A ina e haule oiai ka hoi hope, alaila o kona hoi hope iho la no ia o kona manao me ka nana ole i namea ana e manao nui ai.

MOLE ON THE CROWN OF THE HEAD.

NO KA ILA MA KA PIKO POO.

If the mole of a man was on the crown of his head, he was the most learned man ina calling, whether it be that of a counselor, or a diviner, learned in the edifying works of former times. Kings would be hisassociates, and he would be a favorite of the chiefs. He would be a person who wouldstrictly observe the laws of the god of the order of priesthood.

Ina ma ka piko poo ka ila o kekahi kanaka, alaila oia ke kanaka naauao loa ma na hana,ina he kakaolelo, a kilokilo paha, he akamai ma na hana naauao o ka wa kahiko, hemau alii aimoku kona mau hoa kuka, a he kanaka punahele i na ’lii, he kanaka malamapono i na kanawai o ke akua o ka oihana kahuna.

MOLE ON THE HANDS.

NO KA ILA MA NA LIMA.

If the mole of a person be on the wrist-bone of the right or left arm it denoted himto be a powerful man in a fisticuff or an encounter, and in wrestling; one who wouldbe victorious in all conflicts. Another attribute which this man would possess washis strength in playing the pahee (sliding) and in bowling.[[138]]

Ina e ku ka ila o kekahi ma ke kano o ka lima akau, a lima hema paha, he kanaka ikaikai ke kuikui a me ka mokomoko, a he ikaika i ke kulakulai, e lanakila no oia i na manawahakaka a pau. O kekahi ano o ia kanaka, he kanaka ikaika i ka pahee, a me ka olohu(maika).[[139]]

MOLE ON THE LIP.

NO KA ILA MA KA LEHELEHE.

If the mole of a person was on the lip, that person would be fond of tattling, hisusual occupation being that of a tale-bearer, and the confidences of private conversationswith his friends would not be observed. It would not be long before he would divulgewhat they had resolved to do. And if a woman was the possessor of the mole she wouldexcel in tale bearing.

Ina ma ka lehelehe ka ila o kekahi kanaka, alaila, he kanaka puni kamailio, he holoholoolelo kana hana nui, aole e nalo na olelo huna ana i kuka malu ai me kona hoaloha,aole e liuliu e hai koke aku no oia i ka laua mea i hooholo ai e hana. A ina he wahineka mea nona ka ila, o ka pakela aku ia o ke akamai i ka holoholo olelo.

MOLE IN THE PALM OF THE HAND.

NO KA ILA MA KA PULIMA.

If the mole of a person was on the palm of the hand then the high priest of the orderof priesthood would say: “He is a man who will take anything he desires, stealingwithout being seen; he is a man who will excel in mischief.”

Ina ma ka pulima ka ila o kekahi mea, alaila e olelo auanei ke kahuna nui o ka oihanakahuna, “He kanaka lawelawe i kela me keia mea ana e manao ai, he kii aihue me kaike ole ia. He oi o ke kanaka manao nui i ke kalohe.”

MOLE ON THE EYEBROWS.

NO KA ILA MA NA KUE MAKA.

If the mole of a person was on either or both eyebrows, the counselor priest of theorder of priesthood would say: “He is a very ill-natured man, and selfish also, seldombeing amiable and kind, termed by character readers as ‘a bunch of bulrushes whichcould be smashed with a rock.’ If the man was eating and saw his friend coming, hewould cast his eyes down on the ground. If his anger was aroused his mind was suddenlymade up for a fight although he was not a man of strength.”

Ina ma ke kue maka a mau kue maka paha ka ila, o kekahi mea, alaila e olelo auaneike kahuna kakaolelo o ka oihana kahuna, “He oi o ke kanaka huhu, a he aua no hoi,kakaikahi kona manawa oluolu, a me ka lokomaikai; ua kapaia e ka poe ike i ka nanauli,he pu-makoloa ia kanaka, aole e naha i ka pohaku ke wawahi.” A ina e ai ana ua kanakala, a ike i kona hoa e hele mai ana, i lalo wale no kona maka e kulou ai. A ina ehiki kona huhu, ua puni koke kona manao i ka hakaka, he kanaka ikaika ole nae.

59. OF FAVORABLE MONTHS FOR BIRTHS.

59. NO NA MALAMA MAIKAI O KA HANAU ANA.

Among the auguries that the character readers practiced, in the order of priesthood,the deportment and attributes of persons are known by the months, as the characterreaders knew all about a person and his doings by the month of his birth. As the auguriesof the month of his birth, so would his character and deportment be, whether rich,or poor, or favored.

Ma na oihana ike a ka poe nanauli e pili ana i ka oihanakahuna, aia kekahi mau hanaa na kanaka, a me na ano ma na malama, he mea maopopo i ka poe nanauli ke ano o kekanaka, a me kana mau hana i loko o kona malama hanau. E like me ka malama hanau,pela no kona ano a me kana hana, ina he waiwai, a ina he ilihune, a ina he punahele.

THE MONTH OF IKIIKI.

KA MALAMA O IKIIKI.

If a child was born in the month of Ikiiki[50] he would become a man very fond of agriculture. He had no great desire for a largenumber of people in the home, especially if they were strangers; his own family wasuppermost in his mind.

Ina e hanau ke keiki i ka malama o Ikiiki, he kanaka makemake nui i ka mahiai. Aoleona makemake nui i ka lehulehu o ka hale, ina he poe e mai; o kona ohana iho no kanae manao nui ai.

THE MONTH OF KAAONA.

KA MALAMA O KAAONA.

If a child was born in Kaaona,[51] if a boy he would be much sought after by women and favored in all his works. Rulingchiefs would be his associates and he would be a general favorite among them. As thename of the month indicates, so were the acts of the man; such a person was called:“The intoxicating shrub of Makalei”[52] (which was a favorite intoxicant plant of the fishes).[[140]]

Ina no Kaaona ka hanau ana o ke keiki, ina he keiki kane, he kanaka kulia i ka wahine,he kulia i kela hana keia hana. He mau alii aimoku kona mau hoa hele, a he kanakapunahele no i na ’lii. E like me ka malama, pela no ka hana a ke kanaka; ua kapaia ia kanaka,“He laau ona o Makalei.” (Oia ka laau ona ia e ka ia.)[[141]]

THE MONTH OF HINAIAELEELE.

KA MALAMA O HINAIAELEELE.

If a child was born in Hinaiaeleele[53] he would be a lazy person, greatly desiring pleasure, and an ignoramus. As the monthwas something of a shady hue, so were all the acts of this man.

Ina no Hinaiaeleele ke keiki e hanau, “he kanaka molowa, he makemake nui i ka lealea,he kanaka naaupo. E like me ke ano eleele o ka malama, pela ka poele o na hana a paua ia kanaka.”

THE MAHOE-MUA AND MAHOE-HOPE.

KA MAHOE-MUA A ME KA MAHOE-HOPE.

If a child was born in the Mahoe-mua[54] and the Mahoe-hope,[55] he would be a man who sometimes indulged in doing mischief, and sometimes a man ofgood behavior. He was fond of agriculture and fishing. If he did mischief in the firstplace, all his future acts would be of evil. If good behavior was his first act andan evil deed the second he would continue in evil deeds till death; his mind wouldnot revert back to his first act.

Ina no ka Mahoe-mua a me ka Mahoe-hope ka hanau ana o kekahi keiki, he kanaka manaonui i ke kalohe i kekahi manawa, a i kekahi manawa, he kanaka noho malie. He kanakamanao nui i ka mahiai a me ka lawaia. Ina o ke kalohe ka hoomaka ana a ua kanaka nei,alaila, o ke kalohe wale no kana mau hana. A ina o ka noho malie ka hana mua, a inahe kalohe ka hana hope, alaila o ke kalohe wale no a make, aole e huli hou kona manaoi kana hana mua.

THE MONTH OF IKUWA.

KA MALAMA O IKUWA.

If a child was born in the month of Ikuwa,[56] he was a loud-voiced child but a man much liked by the chiefs as a heralding officer.Like the thunder clap in Ikuwa so he was considered in the opinion of the counselorsof the order of priesthood.

Ina e hanau kekahi keiki i ka malama o Ikuwa, he keiki leo nui, he kanaka makemakenui ia nae e na ’lii i luna kala. E like me ke kui ana o ka hekili i loko o Ikuwa,pela i manao ia ai e na kakaolelo o ka oihanakahuna.

THE MONTHS OF WELEHU AND MAKALII.

KA MALAMA O WELEHU A ME KA MALAMA O MAKALII.

If the birth of a child occurred in Welehu,[57] or Makalii[58]—they being auspicious months—he would be a man of many children. It referred to womenalso. If a man and woman were married, and their birth month the same, their familywould be large and termed “an assembly of manini, or school of uhu.”

Ina no Welehu a me Makalii ka hanau ana o kekahi keiki, he mau malama maikai ia, hekanaka keiki nui, a wahine paha. Ina ua hoao ke kane a me ka wahine, a ua like kolaua malama hanau, alaila na laua na ohana nui, ua kapaia, “he naho manini, a he uhukai.”

THE MONTH OF KAELO.

KA MALAMA O KAELO.

If a boy or girl was born in the month of Kaelo,[59] he had much affection for his wife and family; the same of a woman. He was also affectionateto a person who made an impression upon him; he, or she, was charitable and had ahost of friends.

Ina ua hanau kekahi keiki i ka malama o Kaelo, a kaikamahine paha, he kanaka alohanui i kana wahine a me kona ohana, a ina he wahine oia no. A he kanaka aloha no hoii kana mea e manao aku ai, he kanaka lokomaikai a wahine lokomaikai paha, he kanakamakamaka nui.

THE MONTH OF KAULUA.

KA MALAMA O KAULUA.

If a person was born in the month of Kaulua,[60] “he was a chief, an island chief, a mighty man in battle who would be victoriousat all times. He would be a very brave man, a violent tempered chief or commoner.”Like the month so would be the character of the child born in this month, becauseduring that month the sea broke in billows in the ocean, which were called “the violentbillows of Kaulua.”

Ina e hanau kekahi i ka malama o Kaulua, “he kanaka alii, he alii aimoku, he kanakaikaika i ke kaua, a e lanakila no oia i na manawa a pau. He kanaka koa loa, he aliihuhu, a kanaka huhu paha.” E like me ke ano o ka malama, pela no ke keiki hanau iamalama, no ka mea, o kela malama, ia malama e poi ai ke kai ma ka moana, “Ua kapaia,na akuku nalu o Kaulua.”

THE MONTH OF NANA.

KA MALAMA O NANA.

If the birth of a person occurred in the month of Nana,[61] he always had faith in receiving everything that he desired; he had confidence infarming, in fishing and every occupation which he could think of, whether it be rightor wrong.[[142]]

Ina no ka malama o Nana ka hanau ana o kekahi, alaila, he manaolana mau oia ma namea a pau ana e manao ai, he manaolana i ka mahiai, lawaia, kela hana keia hana apau ana e noonoo ai, ina he pono, ina he hewa.[[143]]

THE MONTH OF WELO.

KA MALAMA O WELO.

If a person was born in the month of Welo,[62] he was a man skilled in divination and counseling. He was an illustrious person,and his children were distinguished also after him. His descendants were always eminent.

Ina e hanau kekahi i ka malama o Welo, he kanaka akamai i ke kilokilo a me ke kakaolelo.He kanaka kuauhau, a kuauhau pu me kana mau keiki ke hanau aku. He hanauna kuauhauka ia kanaka a mau aku.

60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD.

60. KEKAHI MAU ANO HOU AE O KA MALAMA MAMULI O KA IKE OIHANAKAHUNA.

Mention has been made in former numbers in relation to agriculture regarding favorabledays for planting, but no mention was made of the favorable months. Divination ofdays was different from that of months. The works of the farmers were named afterthe months; according to the names of the months so would be the result of the work.

Ua hoikeia ma kekahi mau helu e pili ana i ka mahiai, no na la maikai o ke kanu ana,aka aole i hoikeia na malama maikai. He okoa no ke kilokilo ana o na la, a he okoano ko ka malama. Ua kapaia na hana a ka poe mahiai mamuli o na inoa o na malama; elike me na inoa o ka malama, pela no na hana e hiki mai ana.

THE MONTH OF IKIIKI.

KA MALAMA O IKIIKI.

Before the approach of the month of Ikiiki, the farmer prepared to work his fieldand set out his plants; after his plants had matured, then the farmer was ready toeat the produce which he had cultivated in the month of Ikiiki; and this was whatthe farmer said: “In the month of Ikiiki the first fruits of my plants will be gathered.”But if the yield in the field changed, famine would be the result. This month hadonly two interpretations, “weariness from food,” or “hard pressed by famine.” Thereforethis month was favorable to the farmers, but distressing to certain others. The wordsof the farmers, applied, however, to dry land; they did not refer to wet lands.

Mamua o ka malama o Ikiiki, ua makaukau ke kanaka mahiai e hana i kana mahinaai, ame kana mau mea kanu; a mahope iho o ka ulu pono ana o kana mau mea kanu, alaila,ua makaukau ka mahiai e ai i kana hua i mahiai ai ma ka malama o Ikiiki, a penei eolelo ai ka mahiai: “A ka malama o Ikiiki, hahai ka hua mua o ka’u mau mea kanu,”aka hoi i ano e mai ka hua o ka mahinaai, alaila o ka wi ka hope. Elua wale no anoo ia malama, “he ikiiki i ka ai,” a “he ikiiki i ka wi.” Nolaila ua maikai ia malamai ka poe mahiai, a ua ino ia malama i kekahi poe. Ma na aina kula nae e pili ai kaolelo a ka poe mahiai, aole e pili ma na aina waikahe.

THE MONTH OF KAELO.

KA MALAMA O KAELO.

This was the favorable month for the plover snarer’s ambitions, as it was the seasonin which the plover fattens. Hence the saying by the counselors of the order of priesthood:“Kaelo is the month when the plover are plump.”

He malama maikai ia a ka poe kapio kolea e manao nui ai; oia ka manawa momona o kekolea. A nolaila, ua oleloia e ka poe kakaolelo o ka oihanakahuna, “O Kaelo ka malamae kapule ai ke kolea.”

THE MONTH OF NANA.

KA MALAMA O NANA.

Prior to the month of Nana the fishermen prepared the flying-fish seine, because thefish diviners foretold that: “In the month of Nana the flying-fish are fat.” The fishdiviners, when the fishing months came, could foretell the time of performing theworks of their vocation which were soon fulfilled according to their words.

Mamua o ka malama o Nana, e hoomaukau ai ka poe lawaia i ka upena malolo, no ka mea,ua ike ia e ka poe kilokilo lawaia, “O Nana ka malama, hoonanana ka malolo.” O kamea kilokilo lawaia ke hiki i ko lakou malama lawaia, he hiki ia lakou ke olelo emamua o ka manawa e hana ai i ka lakou oihana, a e hookoia no auanei e like me kalakou olelo ana.

61. AUGURIES OF THE CANOE-HEWING PRIESTS.

61. KA OIHANA IKE A KA POE KAHUNA KALAIWAA.

The canoe-hewing priest was a notable personage. He was a capable man in his calling;he also had an augury in keeping with his profession of canoe hewing. He could notcommence to perform the duties of his calling unless he supported the ordinances ofhis profession according to his gods; only by having a favorable night during sleepcould he go and perform the duties of his vocation; but if his dream had referenceto death, then he could not go up to hew canoes. If he persisted then the result wouldbe fatal.[[144]]

He kanaka kaulana ke kahuna kalaiwaa. He kanaka akamai no ma kana oihana kalaiwaa;a he hoailona ike no kana, me ka malama no i kana oihana kalaiwaa. Aole no e hikii ua kahuna kalaiwaa la ke hoomaka e hana ma kana oihana kahuna, ke ole oia e malamai na kanawai o kana oihana mamuli o kona akua; aia wale no a maikai ka po o ka moeana, alaila pono ke hele e hoomaka ma kana oihana; aka, ina ua pili ka moe uhane ika make, alaila, aole e hiki ke pii i kuawaa. Ina hoopaa aku, alaila o ka make kahope.[[145]]

BEGINNING OF CANOE HEWING.

NO KA HOOMAKA ANA E KALAIWAA.

A canoe-hewing priest should first instruct a person who desired to learn canoe hewing,also teaching him other things which were edifying, by acknowledging the deity, andinstructing him also in the auguries relating to the vocation of canoe hewing.

E ao mua no ke kahuna kalaiwaa i ke kanaka e makemake ana e ao i ke kalaiwaa, me keao pu aku i na oihana e ike ai, mamuli o ka malama ana i ke akua; a me ke ao pu akuno i na hoailona ike e pili ana no ka oihana kalaiwaa.

LEARNING OF THE CANOE-HEWING PRIEST.

KA IKE O KE KAHUNA KALAIWAA.

When the canoe-hewing priest reached the koa tree which he had chosen to hew intoa canoe, he must first look up to the branches of the tree so selected, and when hehad noted the traveler’s branch,[63] he would cut at the base and at the side of the tree bearing said traveler’s branch.

I ke kahuna kalaiwaa i manao ai e kii i ke koa i manao ai he waa, aia a hiki aku kekahuna ma ke koa ana i manao ai i waa, alaila, e nana mua oia i luna o na lala o uakoa nei, aia a ike aku oia i ka lala kamahele, alaila, e oki oia ma ke kumu o ua koanei ma ke kua o ke kumu laau, e ku ana i ke alo ma ka aoao e pili ana i ka lala kamahele.

OF THE TRAVELER’S BRANCH.

NO KA LALA KAMAHELE.

This was the branch of the tree which the canoe hewers and timbers cutters took particularobservation of because, on the side of that branch the tree would fall when cut, andthat was why it was called by canoe-hewing priests “a traveler’s branch.”

Oia ka lala o ka laau a ka poe oki waa, a oki laau paha e makaala ai, no ka mea oua lala kamahele la, malaila no e hina aku ai ka laau ke okiia, a oia ka mea i oleloia e na kahuna kalaiwaa, “he lala kamahele.”

MARKS OF A GOOD OR A DEFECTIVE CANOE.

KA HOAILONA NO KA WAA MAIKAI A ME KA WAA INO.

When the koa tree intended for a canoe fell and the top was cut off, then the canoe-hewingpriest watched for the coming of the elepaio bird, which augured its perfectness for a canoe, or its defect. When the elepaio bird darted down from the sky and landed on the trunk of the tree intended for acanoe, the canoe-hewing priest watched its conduct.

Aia a hina ke koa i manaoia i waa, a moku ka welau; ia manawa e nana aku ai ke kahunakalaiwaa i ka lele mai a ka manu elepaio, oia ka manu nana e hailona mai ka maikaio ka waa, a me ke ino. I ka manawa e lele mai ai ka manu elepaio mai ka lewa mai akau ma ke kumu o ka laau i manaoia ai he waa, ia manawa e nana aku ai ke kahuna kalaiwaai ke kuhikuhi a ka manu elepaio.

BEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE.

KE KUHIKUHI ANA A KA ELEPAIO I KA HEWA O KA WAA.

If the bird darted down and perched on the trunk of the tree and then ran along thetrunk to the other end, the canoe-hewing priest would remark: “The canoe is perfect.”The conduct of the bird in running direct from the base to the end was the sign whichenabled the priest to pronounce it perfect. Where the bird traversed was the top openingof the canoe. Supposing that the opening of the canoe which the bird apparently intendedwas underneath, the bird would fly to a certain height, then circle over the tree,the priest would understand that it was urging the turning of the tree. But if theopening that the elepaio intended to be was on the side, it would fly in that direction. On the other hand,if the bird came and stood on the trunk of the tree intended for a canoe, if it continuedto remain there for some time, the canoe-hewing priest knew that a defect was at thatpoint. If the bird again ran from the trunk and stood in another place, then anotherdefect was at that locality, and thus the bird would indicate all the defects in thecanoe, whether it be rottenness, hollow-cored, or knotted. In this way the canoe-hewingpriest was made aware of the defects of the [tree for a] canoe.[[146]]

Ina e lele mai ka manu a kau ma ke kumu o ka laau, a holo mai ka manu mai ke kumua ka welau, alaila, e olelo auanei ke kahuna kalaiwaa, “Ua maikai ka waa.” O ka holopololei ana o ka manu elepaio mai ke kumu a ka welau ka hoailona a ke kahuna kalaiwaai olelo ai “he maikai.” O kahi a ka manu e holo ai, oia iho la no ka waha o ka waa.Ina paha, ua kaa ka waha a ka manu i manao ai malalo, alaila, e lele no ka manu akau maluna, a lele poai a puni ka laau, alaila e maopopo auanei i ke kahuna kalaiwaa,e hoolale mai ana e hoohuli ka laau. Aka hoi ina ma ka aoao ka waha a ka elepaio imanao ai, alaila e lele no auanei ka manu ma ka aoao.

Ina hoi i lele mai ka manu a kau ma ke kumu o ka laau i manaoia he waa, a i hoomauloa ka manu i ke kau malaila a liuliu iki, alaila, e manao auanei ke kahuna kalaiwaa,aia malaila ke ino, (kina) o ka waa. Alaila, holo hou mai ka manu mai ke kumu maia kahi no e ku ai, aia hou no malaila ke kina, a pela aku ka manu e kuhikuhi ai ina kina a pau o ka waa, ina he puha ke kina o ka waa, ina he iho kaa, a he lala paha.Pela e ike ai ke kahuna kalaiwaa i ke kina o ka waa.[[147]]

62. THE GOD OF THE CANOE-HEWING PRIEST.

Kupulupulu was the god of the canoe-hewing priests, and Mokuhalii the canoe-hewingpriest who attended the deity. They, Mokuhalii, a male deity, and Leaka, his wife,a female deity, were deities of the canoe hewers, and the canoe-hewing priests andtheir offspring descending from them.

62. KE AKUA O NA KAHUNA KALAIWAA.

O Kupulupulu ke akua o ka poe kahuna kalaiwaa, a o Mokuhalii ke kahuna kalaiwaa, oke kahuna ia nana i malama ke akua. He mau akua no laua no ka poe kalaiwaa, he akuakane o Mokuhalii a o Leaka kana wahine, he akua wahine ia, a o na kahuna kalaiwaamahope mai o laua, no loko mai o laua a me ka laua mamo.

OF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST.

NO KA AILOLO ANA O KE KAHUNA KALAIWAA.

Canoe-hewing priests performed an initiation service at the beginning of canoe-hewing,but the service did not relate to priests already established. When a person desiredto learn canoe hewing he had to do as his instructor directed him. When his canoewas completed it was essential to purchase a pig and other necessaries, which shouldnot be bought cheaply as in the case of other canoes. The requirements for the canoeof a new priest being purchased cheaply depended upon the acceptance of the offeringservice. In the service if the augury stood favorably, it would be apparent to theinstructor that his pupil would prosper in the vocation of canoe hewing, but if theaugury was inauspicious, then the instructor in canoe hewing would say that the pupilcould not learn the calling. If the augury foretold death then that person would surelydie if he persisted in canoe hewing; therefore it had better be left alone.

He ailolo ko na kahuna kalaiwaa ma ka hoomaka ana e kalaiwaa, aole nae i pili ka ailolono ka poe kahuna kahiko.

Aia a manao kekahi e ao i ke kalaiwaa, alaila, e hana no oia mamuli o ke kauoha akana kumu. Aia a paa kana waa i kapili ai, alaila, e pono e kuai aku i ka puaa, ame kekahi waiwai e ae, aole nae e kuai makepono ia e like me na waa e ae. He kuaimakepono loa ko ka waa a ke kahuna hou, aia ka pono o ka ailolo. I ka ailolo ana,ina ua ku ka lolo i ka maikai, alaila e maopopo auanei i ke kumu kalaiwaa, e ponoana kana haumana ma ka lawelawe ana i ke kalaiwaa. Aka, ina ua ku ka hailona i keino, alaila, e olelo auanei ke kumu kalaiwaa, aole e hiki i kana haumana ke ao i kekalaiwaa. Ina ua ku ka hailona i ka make, ma ka hoike ana a ka lolo, alaila e makeana no ia kanaka ke hoomau aku i ke kalai waa, nolaila o ka haalele loa no ka pono.

63. THE PROFESSION OF SPEAR HURLING.

63. NO KA OIHANA OO IHE.

Spear hurling was an exhilarating profession, and a warlike vocation also. Spear hurlingwas practiced for offensive and defensive fighting; it was not generally taught tothe common people, but only to those at court; only a few of the common people understoodfighting with spears.

He oihana lealea ka oo ihe, he oihana kaua no. I hoomakaukauia ka oihana oo ihe noke kaua aku, a kaua mai; aole nae e ao waleia ia mea ma na kanaka kuaaina, ma ke aloalii wale iho no ia, he kakaikahi wale no na kanaka kuaaina i ike i ke kaua oo ihe.

Spear throwers had a tactical profession, one of skill; an accomplished spearsmancould stand before many[64] spears hurled at him; if a score of spears were hurled at an able spearsman theywould not overcome him, in spite of their number.

He oihana ike no ka ka poe oo ihe, he oihana akamai; he hiki i ke kanaka akamai keku i mua o na ihe e haule makawalu ana i mua ona, ina he iwakalua ihe e houia i kamea hookahi, aole e lanakila ana ia mau ihe he lehulehu i mua o ka oo ihe akamai.

There were two principal things in spear hurling; dexterity in dodging, and skillin throwing, the spear. One who was dexterous in throwing the spear, however, couldnot make a success before one who was clever in dodging. If an expert dodger was seen[in action] then tremendous applause for him would be heard. Dexterity in throwingand agility in dodging should be incorporated in one person.

Elua no mea ano nui i ka oo ihe ana, o ke akamai i ka alo, a o ke akamai i ka oo ihe.Aole nae e hiki i ka mea akamai i ka oo ihe ke lanakila i mua o ka mea akamai i kaalo ihe. Ina e ikeia ke kanaka akamai i ka alo ihe, alaila nona ka pihe nui ke loheiaaku. O ke akamai i ka oo ihe, a me ke akamai i ka alo ihe, e pono no e huiia ia maumea elua i ke kanaka hookahi.

64. AUGURIES IN SPEARSMANSHIP.

64. NA HOAILONA IKE O KA OO IHE.

Instructors in spearsmanship maintained certain auguries in relation to the orderof priesthood. One would not instruct spearsmanship if an inauspicious augury foretoldmisfortune and adversities which might occur afterwards. One could not go to fightin a spear battle unless skilled; only by practice, if the augury was favorable, coulda person go to battle. Otherwise it was improper to go.[[148]]

He mau hoailona ike no ka ka poe kumu oo ihe e pili ana i ka oihanakahuna. Aole noe ao wale ana kekahi i ka oo ihe ke ku i ka hailona ino e pili ana i ka poino a meka pilikia mahope e hiki mai ana. Aole no e hiki ke hele i ke kaua oo ihe ke ailoloole; aia no a ailolo, a maikai ka lolo ana, alaila, pono ke hele i ke kaua. Aka keino ka lolo ana, aole e pono ke hele.[[149]]

AUGURY FOR INITIATION.

KA HAILONA NO KA AILOLO ANA.

When one is learning spearsmanship efficiency must be certified to by the initiationceremony. If a pig was to be the sacrifice, the spear instructor would examine itafter being cooked and taken from the oven. If he was satisfied that the pig of theceremony was appropriate he would say: “the ceremony is well.”

I ke ao ana o kekahi i ka oo ihe alaila e pono ke hailona ma ka ailolo ana. Ina hepuaa ka lolo, alaila, e nana ke kumu oo ihe i ka puaa mahope iho o ka moa ana maika imu ae. A ina ua ike ke kumu oo ihe o ka oihanakahuna, ua maikai ka puaa o ka loloana, alaila e olelo auanei ke kumu oo ihe, “Ua maikai ka lolo.”

AUSPICES OF THE INITIATION CEREMONY.

NO KA MAIKAI O KA LOLO.

The perfectness of the graduation ceremony of the scholar in spearsmanship dependedupon the uncracked condition of the roasted pig, and the completeness of all the workdone from the initial lesson to the time of the ceremony. Then only was the serviceconsidered perfect.

O ka maikai o ka ailolo ana o ka haumana oo ihe, o ka nakaka ole o ka puaa i kaluaia,o ka holokahi o ka hana ana, mai ka hoomaka ana e ao a hiki i ka lolo ana. Alaila,he lolo maikai ia.

AN IMPERFECT CEREMONY.

KA LOLO INO.

If the instructor in spear hurling noticed that the roasted pig was defective, perhapsa crack on its back, then the back of the novitiate would be pierced by his opponentin battle. Wherever cracks appeared on the initiation pig there would the injuriesbe inflicted on the person of the scholar. According to the priest’s ordinances sowould be the result.

Ina ua ike ke kumu oo ihe ua ino ka puaa, he nakaka paha, ina paha ma ke kua o kapuaa lolo ka nakaka ana, alaila ma ke kua no o ka mea nona ka lolo e ku ai i ka ihea kona hoa kaua. Ma kela wahi keia wahi o ka puaa lolo e nakaka ai, alaila, malailano e loaa ai ka pilikia; e like me ke ano mau o ka oihanakahuna, pela no e hookoiaai.

65. OF THE PROFESSION OF BONE BREAKING.

65. NO KA OIHANA LUA.

Bone breaking was a profession of hostility; it was taught in preparation for theday of battle or other encounters; it was practiced to guard against the strengthof an opponent intending to inflict an injury. But practicing bone breaking did notalways bring victory to one having an excellent knowledge of the profession. If aperson had great strength and was uninstructed in the profession of bone breaking,his great strength would not avail him against a feeble old man who was skilled inbone breaking. Of two experts in bone breaking who had the same instructions, if onehad more strength than the other, the stronger would be victorious.

He oihana kaua ka oihana lua; ua aoia ka oihana lua, no ka la kaua, a no ka la e hakakaai; ua malamaia ka oihana lua, i mea e pale aku ai i ka ikaika o kekahi mai, me kamanao e hoeha mai. Aka, ma ka malama ana i ka oihana lua, aole ia he mea e lanakilaai i ka ike oi o ka mea e malama ana i ka oihana lua. Ina he ikaika nui ko kekahikanaka, me kona ao ole i ka oihana lua, alaila, aole no e lanakila ana kona ikaikamamua o ka elemakule nawaliwali i ike i ka oihana lua. A ina he mau mea ike hohonui ka lua, a ua like no na ai a laua i ao ai, a me na kaina ai a laua, aka, ina uaoi ka ikaika o kekahi i mua o kekahi, alaila, na ka mea ikaika no o laua ka make.

Of bone breaking. Pikoi[65] and bone breaking constitute this profession. When a person desired to learn theprofession, he was taught by the instructor in the ordinances of bone breaking deity,strictly obeying the counsels of the instructor. During the course of instructiononly ten evenings or ten noon times were occupied, after which the augury pig wasroasted. If the pig was faultless in its preparation, then his bone breaking practicewould be successful. But if the augury pig was faulty, chinked perhaps, the instructorwould say: “It is of no use seeking to learn bone breaking, because, where the pigwas cracked, there an injury would be inflicted.”

O ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao i ka lua,e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka malama pono loa i nakauoha a ke kumu. I ke ao ana o ke kumu i kana haumana, he umi no ahiahi, a awakeapaha e ao ai, alaila, kalua ka puaa hoailona.

Ina ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana lua. Aka, inaua ino ka puaa hailona, ua nakaka paha, alaila, e olelo auanei ke kumu lua, “aolee pono ke ao i ka oihana lua, nokamea, ma kahi o ka puaa e nakaka ai, malaila no eloaa ai ka pilikia.”

An incident of Kekuaokalani. During his instruction in the profession of bone breaking,and after the augury pig was roasted, the whole pig was faultless except for a chinkon the leg. His instructor then said in accordance with the rites of the order ofpriesthood: “It will not be safe for you to go into engagements of war or of any otherconflict, because you will receive an injury in the same place as the chink on yourpig.” But Kekuaokalani did not pay attention to the words of his bone breaking instructor,[[150]]and during the battle at Kuamoo, in Kona, Hawaii, he was hit by a bullet in the calfof the leg.

E like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka manawa i kaluaai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a ma ka wawae o ka puaa kanakaka. Ia manawa, olelo aku kana kumu, ma ke ano o ka oihanakahuna; “aole e ponoia oe (ia Kekuaokalani) ke hele i mua o na hoouka kaua, ina e hele oe i ke kaua, ai ole i kekahi aha hakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaaai ka hakaka o ko puaa.” Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana kumu [[151]]lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku iho la o Kekuaokalanii ka poka ma ka oloolo wawae.

THE DEITY OF THE BONE BREAKERS.

KE AKUA O KA POE LUA.

Kuialua was the name of the deity of the bone breakers. Before entering the instructionhouse of the profession of bone breakers, the scholar must first offer reverence tothe deity, Kuialua, at the same time making a noise by stamping the ground near thedoorway of the house with his feet. After the scholar had first made a noise withhis feet, then the instructor would respond in the same manner as the scholar haddone.

O Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo i ka haleo ka oihana lua, ia manawa e haawi aku ka haumana i ka hoomana ana i ke akua Kuialua,me ka hoohalulu ana i ke kapuai wawae ma ke keehi ana i ka honua ma ka puka o ka hale.Aia a halulu mua mai ke kapuai o ka haumana, alaila, e hoohalulu hope aku ke kumuo ka oihana lua e like me ka hoohalulu a ka haumana.

MANNER OF MAINTAINING THE BONE BREAKING DEITY.

NO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA.

The manner of maintaining the deity of the profession of bone breaking was very strict; all that the instructor advisedmust be complied with. There were numerous sacred ordinances of the god of the professionof bone breaking; if any ordinance thereof was violated, judgment would be meted outby the deity, if it be the crippling of a leg, well and good; or if the punishmentwas of another form of deformity according to the wish of the god of bone breakingit would be the penalty.

He nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke kumu lua eolelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o ke akua o ka oihana lua;ina i hai kekahi kanawai o ke akua o ka oihana lua, alaila, e hoopai ia no e ke akua,ina he oopa no ka wawae ka hoopai, oia iho la no; a ina he kina e ae ka hoopai, elike me ka manao o ke akua lua, pela no e hoopai ai.

66. TRADING AS RELATED TO AGRICULTURE.

66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI.

There were auguries relating to trading in the order of priesthood. If a person desiredto exchange the produce of his field, intending to barter, if for fish the augurieswould begin to show when the food for the exchange was placed in the oven. If thesigns were favorable for the disposal of his product it was an assurance that he wouldquickly exchange the food he had roasted for his trading. For instance: If the foodwas placed in the oven, failure in trade would be shown when the oven was uncovered.If the oven was without heat and the food uncooked, the diviner of trade would say:“A trip for trading can not be made. Persistency would result in death on the ocean.”

He mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana. Ina e manaoana kekahi kanaka e kalepa i kana mau mea kanu o kana mahinaai, me ka manao o ka iaka mea e kalepa aku ai, aia i ka manawa e kalua ai ka ai kalepa, e hoomaka ai e ikei ka hoailona. Ina paha ua ku ka hoailona i ka lilo o kana mau mea kalepa, he meamaopopo e lilo koke ana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina ikaluaia ka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka oihanakalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo auanei ke kahuna kilokiloo ka oihana kalepa, “Aole e hiki ke holo i ke kalepa, ina i hoopaa aku, alaila o kamake ma ka moana ka hope.”

Success of a trading trip depended upon the proper tying of the bindings of the bundlesof food. If, at the time of tying the ki, or pandanus leaf wrappers the bindings snapped, the priest of trading would say:“It will not be long before my bundles of food are disposed of, because the bindingsof the bundles of food tell of their quick disposal.”

Aia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e ikeia ai ka ponoke hele i kalepa. Ina i ka manawa e moku ai ke kaula o ke pai ma ka nakii ana mawahoo ka lai a me ka lauhala paha, alaila, e olelo auanei ke kahuna o ka oihanakalepa,“Aole e emo pau koke ka’u mau pai ai i ka lilo, no ka mea, ke hai mai nei ke kaulao ke pai i ka lilo i ke kuaiia.”

67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES.

67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA.

The high priest of the king had an important duty to perform at the rites of a dedicationservice in the temple on sacred nights. It was an important work to preside over aservice during these ceremonies; noises were not to be made; pigs must not squeal,dogs must not bark, it was so strict. If the mud-hen chirped when the services werebeing observed, the high priest would say: “The services are inauspicious and improper;”it was inappropriate for the priest to perform the services then on account of thechirping of the mud-hen.[[152]]

He oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke hiki aku ina po kapu heiau. He hana nui ka malama ana o ka aha i ka wa e kai ai ka aha; aolee pono ke walaauia, aole e alala ka puaa, aole aoa ka ilio, he kapu loa no. Ina ekeuia e ka alae ka aha i ka manawa e kai ai, alaila e olelo auanei ke kahuna nui,“Ua lele wale ka aha, aole e pono;” aole e ku i ke kahuna ke hana ia manawa, no kamea ua keuia e ka alae.[[153]]

OF HULAHULA.

NO HULAHULA.

Hulahula was the name of the services of the sacred palm (loulu), which was an important ceremony observed in large temples like Leahi,[66] Mookini, and Puukohola, and other temples of like character, and in which only thechiefs participated on that night.

O Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no na heiau nuie like me Leahi, Mookini a me Puukohala, a me na heiau nui e ae e like ana me keiaheiau, na na ’lii wale no e noho i kela po e kai ai ka aha.

METHOD OF CONDUCTING THE CEREMONY.

KE ANO O KE KAI ANA A KA AHA.

The ceremony was held only at night, at a time when everybody was in slumber, in thesolitude of night. At that time the high priest and the chiefs entered the place wherethe services were to be held, an occasion whereby the king might learn clearly thefavorable or ill auspices of coming events. The observance of the ceremony made ita most solemn night, [so sacred] that death would be meted out to the person who casuallypassed by; animals would also be slain. On the evening when the king made his entryinto the temple, and at the proper time for the service the high priest performedhis duties in accordance with the order of priesthood; if the ordinances were perfectlyobserved, the chirping of a mud-hen not occurring throughout the ceremonies, then the high priest of the order of priesthood wouldsay: “The ceremony is perfect; there was no flaw. If there is to be a battle tomorrowvictory will be the result.”

Ma ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a pau i ka hiamoe,i ka manawa anoano o ka po. Ia manawa, e komo aku ke kahuna nui a me na ’lii i kahie kai ai ka aha, he mea e maopopo ai i ke alii ka maikai a me ke ino o na mea e hikimai ana mahope. O ke kai ana o ka aha, he po kapu loa ia, he make ke kanaka ke maaloae, he make na holoholona.

Ma ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa kupono e kaiai, alaila, lawe mai ke kahuna nui i kana oihana e pili ana i ka oihanakahuna, a inai maikai ke kai ana o ka aha, aole e keuia e ka alae a pau wale ke kai ana, alailae olelo auanei ke kahuna nui o ka oihanakahuna, “Ua maikai ka aha; aole wahi kinaunau.Ina he hoouka kaua i ka la apopo, e lanakila no.”

Again: As the priest became cognizant of the thoroughness of the services he wouldlie down on the ground and look for omens in the heavens. If the priest noticed thatthe heaven was thickly covered with clouds and clear in the center, he would boastinglyexclaim: “Fish will be surrounded by the seine tomorrow; now save the salt.” But ifthe priest noticed that one side of the heaven was over-clouded, and the other sidewas clear, then he would say: “Tomorrow, place the canoes in the shed; let no voyagesbe taken, else death will result.”[67] These were the interpretations of the priest in relation to the omens in the heavens.For if the king did not heed the words of the priest, misfortune would be the consequence.It was better to be mindful.

A eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke kahuna i kahonua a e nana aku i na ouli o ka lani. A ina ua ike ke kahuna, ua uhi paapu ia kalani e na ao, a ua kalae o waena konu o ka lani, ia manawa e olelo kaena ae ke kahunanui o ka aha, “Apopo puni ka ia i ka upena. Penei malama ka paakai.” Aka, ina ua nanaaku ke kahuna, ua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila,e olelo ae ke kahuna, “Apopo hookomo na waa i ka halau; aole he holo moana, holo nomake.” Oia na olelo nane a ke kahuna no ke ano o na ouli o ka lani. No ka mea, inae hoolohe ole ke alii i ka olelo a ke kahuna, alaila o ka pilikia ka hope. O ka hoolohewale no ka pono.

68. OF WAIMAKAUA.

68. O WAIMAKAUA.

Waimakaua was the name of a service maintained in a temple whose timbers were of thelama[68] tree. This service was for the flourishing of the crops. If the land had sufferedunder a great famine on account of the heat, perhaps, and that it was a very scorchingseason so that the things planted did not grow, then it was necessary that the Waimakauaservice be held.[69] If the same was auspicious throughout the works of the order of priesthood, rainswould soon follow. That is why that service was called Waimakaua, a crop flourishingservice.[[154]]

Oia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha hoouluulu aiia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha, a he kau papaala nui loaia, aole nae e ulu na mea kanu, alaila e pono ke kai i ka aha o Waimakaua. Ina i maikaike kai ana o ka aha a pau ka hana a ka oihanakahuna, alaila e haule koke no ka ua.Nolaila i kapaia ai ka inoa o ia aha “O Waimakaua,” he aha hoouluulu ai.[[155]]

OF PUEA.

O PUEA.

This is the name of a service relating to the Makahiki (or New Year’s) god. The observanceof this service was held during the journey of the akualoa (long god) and akuapoko (short god)[70] directed its ceremonies.

Oia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka manawa e heleai ke akualoa me ke akuapoko, alaila kai ia aha.

HOOWILIWILIMOO.[71]

HOOWILIWILIMOO.

It is the name of another service which was observed for the benefit of all the people,which was held in the daytime. If the service was properly conducted without the leastdefect, the people would be profited, and no misfortune would occur.

O ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao e kai ai iaaha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina iki, alaila e pono ana nona kanaka, aole he loaa o ka pilikia.

ONEONEIHONUA.[72]

KE ONEONEIHONUA.

This was a service which related to the chiefs only; ohia was the timber used for the temple which was called the Hakuohia[73] (Lord of the Ohia).

He aha no ia e pili ana i na ’lii wale no, he ohia ka laau o ia heiau, ua kapaia,“Ka Hakuohia.”

69. METHOD OF BUILDING THE TEMPLE.

69. NO KE ANO O KA HANA ANA I NA HEIAU.

When the king desired to build a temple the high priest of the order of priesthoodwould select the place where the temple was to be erected, this priest[74] was called the architect. In relation to the work of the temple, the priest mustfirst prepare the sacrifices of pigs, red fish, coconuts, as offerings to the deities.When the people reached a tree, the pig and other sacrifices prepared were offeredto the gods.[75] After the tree was cut and hauled down, then was the time for a transgressor to besacrificed and laid near the hole where the timber was to be placed. The post ka pouamanu,[76] was then erected. It was the post at the rear of the house at a place opposite theentrance. At the completion of the temple an altar was built where the human sacrificewas placed.

Ina i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka oihanakahunae kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i kapaia, he “Kuhikuhipuuone.” Maka hana ana i ka heiau, e hoomakaukau mua, ke kahuna i na mohai e makana aku ai ina akua; oia ka puaa, ka ia ula, ka niu. I ka hiki ana o na kanaka malalo o ke kumulaau, alaila e hoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua.I ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke kanaka lawehala,a waihoia ma ka lua o ka laau e ku ai; alaila kukulu ka pou, ua kapaia o “Kapouamanu.”Oia ka pou ma ke kua o ka hale ma ka wa e kupono ana i ka puka komo. Aia a paa kaheiau i ka hana ia, alaila, e hana i umu, oia ka lele e kau ai ke kanaka.

In building a temple for the use of the people, it was not constructed exactly likethat of the chiefs. The chiefs had large temples, and the people of several districts,or an island, built them. A temple was constructed with a name for each division fromthe exterior to the interior. Outside of the temple it had a certain name called thekipapa (pavement); inside of the kipapa was the drum house, and further in [[156]]from this place were the pebbles,[77] which was nearer the paehumu, and still further in was the kamana, the paehumu[78] itself; and coming to a higher place in the temple was the moi[79] which was equal to the mounting division of the anuu. It was customary in the large temples of the chiefs that two compartments were setapart,[80] one for the king at a certain place, and one for the priest at a certain place inwhich he observed the ordinances of the order of priesthood.

I ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a na ’lii. Hemau heiau nui ka na ’lii, he mau okana ka poe nana e hana, a i ole, he moku paha.Ua hanaia ka heiau, me na inoa pakahi, mai waho o ka heiau a hala loa i loko. Mawahomai o ka heiau, he inoa okoa kona, ua kapa ia he kipapa; maloko mai o ke kipapa, [[157]]o ka halepahu, a maloko mai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu,a maloko mai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna oka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He mea mau i naheiau nui a na ’lii, e hookaawaleia na keena elua, o ko ke alii ma ke kaawale, a oko ke kahuna ma ke kaawale, malaila oia e malama ai i na hana o kana oihanakahuna.

OF DEDICATION SERVICES.

NO KE KAPU HEIAU ANA.

During the dedication services, those days were very solemnly observed until the restrictionswere raised or released; then if a battle occurred soon after and the king of oneside was killed, a most atrocious work was enacted. The dead king was placed on thealtar platform and two pigs were placed together with him, one on his right side andone on his left. As the dead king had been laid face downward, his right hand wasplaced on one pig and the left hand on the other. He was to remain thus until in avery advanced state of decomposition, stretched and swollen on the platform.

I ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa ana; alailaina he kaua ma ia manawa iho, a i make ke alii o kekahi aoao, ia manawa e hanaia aikekahi hana hoomainoino loa. O ke alii i make, e kauia no ia i luna o ka lele, a ika manawa e kau ai ka mea make i luna o ka lele, ina he alii, alaila, elua mau puaae kau pu ia me ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo oka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau aku ka limaakau i luna o kekahi puaa, a o ka lima hema hoi i luna o kekahi puaa. A e kau mauia no ia a hiki i kona ino loa ana, e manana mai ai i luna o ka lele.

ERECTION OF TEMPLES FOR THE COMMON PEOPLE.[81]

KA HANA ANA O KA HEIAU A KANAKA.

If the common people desired to erect a temple, a small enclosure would be satisfactory;a place for the reception of the idol was raised while the person who offered thesacrifice had a lower place [prepared for him]. The image was wrapped in cloth, eitherred or white cloth, as suited the opinion of the idol keeper, and the things to besacrificed were pigs, red fish, coconuts and other things that the keeper thoughtwere proper to offer as sacrifices.

Ina i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o ke akua (kii)e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e haawi aku i na mohai, he wahihaahaa kona. Ua wahiia ke kii i ka aahu, i na he aahu ulaula, a he keokeo paha, elike me ka manao o ke kahu akua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula,he niu, a me na mohai e ae a ke kahu akua e manao ai he kupono i ka mohai.

If a person committed a very grave offense, his sacrifice must be brought before thedeity, with supplication, thus: “O god, here are edibles, pigs, coconuts, red fish,and also garments. O Kanehekili, O Kanewawahilani, O Kauwilamakaehaikalani,[82] watch over your offspring.” In this manner a person’s very serious transgressionswere atoned for.

Ina he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i ke akua, meke kanaenae aku: “Eia ka ai e ke akua, he puaa, he niu, he ia-ula, he aahu. E Kanehekili,e Kanewawahilani, e Kauwilamakaehaikalani, e nana i ka oukou mau pulapula.” Ma keiahana ana, ua kalaia ka lawehala nui o ke kanaka.

70. GOD OF THE HIGH PRIESTS CONDUCTING THE SERVICES.

70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA.

A feather idol[83] was the deity of the high priests who conducted the services. The image must be welltaken care of. It was an idol with feathers braided around [[158]]its head, and the priest depended upon it for the success of his calling. If his deitywas forgotten[84] where the services were held the result would be an overthrow. Under a similar circumstanceHewahewa[85] prophesied the overthrow of the government of these islands, in the following manner:Maliu was a priest who, at one time, conducted a palm (loulu) temple service called Hulahula[86]. At the conclusion of the services that night Maliu walked out of the temple, andwhen he was a few fathoms distant therefrom his companion asked him of the image.Maliu replied that he had forgotten and left it.

He akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no e malama loaia ua akua la. He hulu no ia i hakuia ma ke poo a puni o ke kii, ma [[159]]ona la e hilinai nui ai ke kahuna i ka pono o kana oihana. Ina poina kona akua i kaiai ka aha, alaila he auhulihia ka hope. E like me Hewahewa i wanana ai mamua o keauhulihia ana o keia mau mokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahiaha loulu, o Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai ai, alaila, puka akula o Maliu mai ka heiau aku, a hala he mau anana ke kaawale mai ka heiau aku, alailaninau aku la ko Maliu kokoolua i ke akua, alaila, hai aku la o Maliu, “ua poina.”

Just then the thought of his blunder occurred to Maliu, and he said to his priestcompanion that, according to the augury which applied to him, “An overthrow will bethe result of this neglect of the deity, an event the like of which was never seenbefore.” The matter was therefore reported by Maliu to Hewahewa, the high priest ofKamehameha. On hearing of it Hewahewa remarked: “There will be an overthrow in thefuture; no greater reverses will ever occur than the one forthcoming; hillock placesin the land will become ravines; the cliffs table lands; the smooth faces of the steepprecipices will become settlements.”[87]

Ia manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i kona kokooluakahuna mamuli o ka hailona i ku ia ia, “He auhulihia ka hope o neia poina ana o keakua, aole hoi i ikeia keia mea mamua aku e like me keia.” A no keia mea, hai akula o Maliu i keia mea ia Hewahewa ke kahuna nui o Kamehameha. A lohe o Hewahewa ikeia mea, alaila, olelo aku la o Hewahewa, “E auhulihia ana keia hope aku, aole heauhulihia nui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na ainai mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana na wahi laumaniao na pali nihinihi i mau kaulu.”

Fulfillment followed this prophesy of Hewahewa; idols were cast down, temples becameuseless, and people of the lower class were raised above and ahead of some of thedignified personages, and some of the latter became worthless, and the great chiefsbecame subject[88] to the laws of the land.

Mahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii, lilo na heiaui mea ole, a o ka poe haahaa aia i luna mamua o kekahi poe kapu, a o kekahi poe kapu,ua lilo i mea lapuwale. A o na ’lii nui ua lilo lakou i wahi e hoomaha ai ma na kanawaio ka aina.

71. OF CELEBRATED PRIESTS IN RELATION TO THE PRIESTHOOD.

71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA.

There were numerous celebrated priests of former times spoken of in the priestly recordsand in legends. They were god-serving people, righteous and peaceful under the lawsof god; they observed holy days and sacrifices; they were devout.

He nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a me na moolelokaao. He poe malama akua lakou, he poe hoopono, he maluhia ma na kanawai o ke akua;he poe malama i na la kapu, a me na mohai, he poe haipule.

SOME FAMOUS PRIESTS.

KEKAHI MAU KAHUNA KAULANA.

There were only a few priests who were famous for their learning in foretelling futureevents. Moi[89] was a famous priest in prophesying of forthcoming events; he was the priest of Kapepeekauila,a king of Molokai, whose royal abode was on Haupu.[90] Kapukaihaoa was the famous priest of Oahu. He could discern mysteries and secretsand forthcoming events. He lived in Kaipapau, Koolauloa.[[67]]

He kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka hoakaka ana i namea e hiki mai ana mahope. O Moi, he kahuna kaulana ia no kona akamai i ka hoakakaana no na mea e hiki mai ana mahope, he kahuna oia na Kapepeekauwila, kekahi aliio Molokai, maluna o Haupu kona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia,ua hiki ia ia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai anamahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.[[160]]

[1] Iole is that part of the Kohala district occupied by the Protestant native churchand mission premises. [↑]

[2] This was a Hawaiian Society formed in response to a call by S. M. Kamakau, to collecttraditionary material for publication in the native press at that time, and in aidof Fornander’s researches. [↑]

[3] “Laieikawai,” or Lady of the Twilight, was published serially in the “Nupepa Kuokoa” in 1865 and 1866, and is looked upon as the finest example extant of Hawaiian writing. [↑]

[4] Two important divisions were omitted in the original, viz.: that of medical practicefor bodily ailments, and temple architects for the weighty matters of the mind, inthe locating and designing of heiaus to insure the favor of the gods on the aims and ambitions of the king. On a selectionof the proper site by the kuhikuhi puuone for the erection of the structure desired by the king, whether for questions of waror other serious subject, he would trace out its form and plan upon a surface of sand,hence the name puuone, sand heap. [↑]

[5] Awa was religiously taught as being the most essential offering to propitiate the favorof the gods. In sorcery practice it was the custom to dip the index finger in theliquor and snap it in the air, at the same time repeating the prayer: “O ye gods ofthe east, west, north, and south; ye gods above and below, ye gods all around, hereis your portion.” [↑]

[6] Maunu (bait) was any article or substance that had belonged to the person aimed at; whetherof finger or toe-nail, tooth, spittle, lock of hair, particle of clothing, or suchlike. [↑]

[7] Aihamu, to eat refuse food; an epithet of reproach applied to anaana priests more than others. [↑]

[8] To qualify for defence of the king against a subtle foe by this power of fear andsuperstition. [↑]

[9] Imi haku, literally, “lord seeker”, was one who sought a new chief with the motive of self-bettermentrather than for rendering protective aid. Thus the priests Nunu and Kakohe soughtout the ward of Kaoleioku to learn their chances under Umi, compared with Hakau’sill-treatment of them. [↑]

[10] The tenure of office of a konohiki must ever have been one of uncertainty, beset by rival claimants to chiefs’ favorsand play upon his fickle fancies, hence the esteem of a kahuna who could foretellthe coming of such an event. [↑]

[11] Leleopu, this termed unfavorable house situation is based on the supposition that the spiritsfrom the cliffs could leap upon and too readily enter the dwelling to dispossess itstenants. [↑]

[12] Holua, the name of a sled and game therewith in coasting down hill; also its runway, orpath. Its application to a house located as described might be the fear or possibilityof its sliding down the hill, though it would not apply to the next paragraph. [↑]

[13] This is on the ancient idea that “the king can do no wrong;” a clear recognition ofone law for ruler and another for his subjects. [↑]

[14] The sugar refinery referred to was the old custom house, a three-story coral buildingwhich stood below Queen street, at the foot of the newly opened Smith street. Thestructure was torn down in the water-front improvement of 1904. [↑]

[15] Peleula is that section of Honolulu between Nuuanu and Pauoa streams from Vineyardstreet to where the streams join at Kukui; named after a lizard goddess who was successfullywooed by Palikea, the sacred chief of Koolau. [↑]

[16] Sand-crab hole: As an ohiki’s hole is open to all dangers, so an improper house location was termed a “lua ohiki”, the building being open to attacks of sickness, or other misfortune. [↑]

[17] Kaalaa, a small tract of land, at entrance of Pauoa valley. [↑]

[18] This cleansing fire of the priest was rather the ceremonies incident to the offeringswhich required fire in their preparation. [↑]

[19] The services of cloud interpreters and weather prophets, as will be seen in this division,were in frequent demand and required the priest to be a close weather observer todistinguish, among the forty-five or more cloud-signs of their category, the omento fit the inquiry. That some became expert in their interpretations speaks for theirobserving faculties. Kaopulupulu, the prophet-priest of Waimea, Oahu, was one of themost famous, whose predictions from cloud omens of the overthrow of Kahahana by Kahekili,though it cost him his life, nevertheless, came true. [↑]

[20] Hinano, the creamy white blossoms of the pandanus. [↑]

[21] The horizon was the border of heaven to a Hawaiian. [↑]

[22] Makole, a term usually given to a person with inflamed eyes. Its application to the rainbowhas reference to its flaming color. Kualii, on one occasion, was called a “makole” for his brilliant robes. [↑]

[23] Or authority for it, perhaps. [↑]

[24] It is not shown which of the two alaes is here under the ban of the priest, the white, or red (but probably the latter),both of which figure in Hawaiian mythology, the red being credited as “the first thatstole fire from the gods and gave it to the natives hence its crimson frontal knobwhere the feathers were burned away by the sacred fire.”—Henshaw’s “Birds of HawaiianIslands.” [↑]

[25] The prominence of this worthy chief of Kona and coincidence of his death at time ofa tidal wave was sufficient to attribute remarkable foresight to Kaili. [↑]

[26] Luakalai, a halo around the sun, or moon; an omen of serious moment. [↑]

[27] Thunder out of a clear sky. [↑]

[28] Since the sign referred to royalty, and its meaning should not be spoken of unlessinquired for by the king, the interested party would naturally wish to confer withthe omen interpreter, so sends his kahu to “fetch him.” [↑]

[29] Stories abound illustrative of ancient Hawaiian belief in these cloud, rain and rainbowomens being positive indications of the presence of royalty or high rank. The legendof Laieikawai contains a number of instances. History of Umi, and Legend of Kahalaopunaare among others containing like examples. [↑]

[30] Onohi, the eyeball; the center of a thing. [↑]

[31] This is somewhat of a misnomer, massage treatment having to do more particularly withtired bones and aching muscles, the term for which is lomilomi, and in the practice of which Hawaiians were known experts. [↑]

[32] Somewhat of the osteopath order. [↑]

[33] The hoounauna, or sending priest, has been designated also as a messenger priest. An akua hoounauna was termed a messenger god, whose priests claimed the power to send his spirits onmessages of service for good or ill, according to circumstances. The author callsaumakuas in this division evil spirits, probably for the reason that at the hands of thesepriests revenge and envy were the basis of their service rather than the guardiannature, originally applied to ancestral spirits, though as these multiplied with theages and were recognized or acknowledged in certain trees, birds, animals, fish, insects,etc., it is seen how a malevolent or benevolent deity may be chosen to meet the specialneeds of any case. [↑]

[34] This was a division of sorcery having power to kill, as in anaana. [↑]

[35] Milu, the name of an ancient chief noted for his wickedness on earth is now, accordingto Hawaiian mythology, lord of the lower regions. (Andrews’ Dictionary.) Hence, priests of that realm. [↑]

[36] Makani, or wind priest; sorcerers supposed to possess directing power over mysticspirits. [↑]

[37] An investigator (Rev. Jas. Bicknell) of the practice of sorcery among Hawaiians, asrevived about 1880, termed the hoonohonoho priests, according to the views of their dupes “dispensatories of spirits of deceasedpersons.” The work of the sending or messenger priest he classed “witchcraft.” [↑]

[38] Maunu (bait) was any article, however small, belonging to, or that had been worn by one,the possession of which by another gave him great power for evil. This notion wasthe “stock in trade” of “praying to death.” [↑]

[39] The gods of fishermen were many, though Kuula predominated on all the islands exceptperhaps Hawaii, as koas or altar places to this deity dotted all the sea-coasts around. Laeapua was Lanai’s. [↑]

[40] Farmers, like the fishermen, and in fact all callings had many gods, of which Ku inseveral of his attributes held supreme recognition. Kukaoo, god of husbandry; Keaoaui,cloud god; Kukulia, for dry, and Kukeolowalu for wet culture. [↑]

[41] This must have reference to certain modern structures, as no doorway of a Hawaiianhouse was arched. Hoaka was one of the kapu days. [↑]

[42] Huna, hidden; concealed. [↑]

[43] Kuloa, hoomanao, mohai; offering, generally applied to the first fruits of labor devoted to some good cause.In early days people set aside a part of their first products as a kuloa, or offering to the god. Its application here probably refers to the first treatmentof the vines and hoeing of the hills, to win the favor of the gods. Kuloa, to plant. [↑]

[44] Full moon; name also of a star. [↑]

[45] This has reference to the short time of darkness, the night following the full moon. [↑]

[46] The native account deals with the night and day as one. [↑]

[47] These were known as Laau-ku-kahi; Laau-ku-lua, and Laau-pau. [↑]

[48] Muku, cut off; anything cut short; when the moon entirely disappeared the month ended. [↑]

[49] This was a subject that claimed much attention of the Hawaiian mind, and was a fruitfulsource of revenue to priests for their interpretations of these omens. [↑]

[50] This corresponded to May-June of the old Hawaii calendar, as it is to be borne inmind these are lunar rather than calendar months. [↑]

[51] The month of June-July. [↑]

[52] Makalei, name of a plant said to be found on Molokai, the root of which in ancient time wasused to attract fish by placing it at the gates of fish-ponds, located near the sea;thought to have magnetic powers. The shrubs auhuhu (Cracca purpurea), and akia (Diplomorpha sandwichensis) were stupefying or poisonous plants used as a mixture for certain kinds of reeffishing. [↑]

[53] July-August. [↑]

[54] August-September. [↑]

[55] September-October. [↑]

[56] October-November. [↑]

[57] November-December. [↑]

[58] December-January. [↑]

[59] January-February. [↑]

[60] February-March. [↑]

[61] March-April. [↑]

[62] April-May. This departs somewhat from the table of Hawaiian months as adopted by Dr.W. D. Alexander in his “Brief History,” as some of the Hawaiian names of this paperdiffer from those of his list. [↑]

[63] The “traveler’s branch” must have reference to the most prominent or farthest reachingbranch on any side, as indicating the disposition of the tree to fall. [↑]

[64] The term haule makawalu used here means that though numerous the spears fell harmlessly before him. [↑]

[65] Pikoi, a stone or hard-wood weapon fastened to a cord, used in robbing and plundering. [↑]

[66] These were all temples of human sacrifices. Leahi’s temple, named Papaenaena, a walledand paved structure, 70×130 feet, with terraced front. Destroyed about 1856. [↑]

[67] This is allegorical; fish referring to the enemy to be surrounded by the net of theking’s forces for which conflict their strength (salt) was to be reserved, or (continuingthe vision), the omens being unfavorable, the warriors were to be restrained fromventuring into the conflict. [↑]

[68] Lama (Maba sandwichensis) was a specially designated wood for the houses and other structures of the temple,and in certain ceremonies its leaves were required for the thatching, and branchesfor decoration. [↑]

[69] This service was for the waihau, or hooulu ai temples, not the heiaus wherein human sacrifices were offered. [↑]

[70] The gods of the Makahiki festival were carried in the procession on long and shortpoles, the long god to circuit the island, the short god only its district. This wasat the annual tax gathering period. On the return of the akua poko, the bonfires of Puea were lit on the hill tops as a signal to fishermen that nocanoes should put to sea till their bright flames should cease. [↑]

[71] This was an aha or service, somewhat akin to hulahula in its solemnity, though not in severity; the former being observed during the day,the hulahula at night. [↑]

[72] One of the dedicatory services of a sacrificial temple. [↑]

[73] The Hakuohia was a section of selected ohia, for a special purpose in the temple and held so sacredthat its bark even was not to be scratched in its conveyance from the forest. [↑]

[74] One having also the skill of a puuone. This is for the erection of a luakini, or sacrificial temple. [↑]

[75] Kamakau, the historian, describes the procedure as follows: “When the priest and theking reach the selected ohia tree, Kumakua, the priest seizes a young pig and causes it to squeal at the sametime reciting the prayer for felling the ohia. Then the king seizes the two famous axes of ancient time from the gods, and touchesthe tree. Then the chiefs with another axe will cut down the tree and trim off itsbranches to a finish. The pig, coconut and the covering shall then be buried at thebase of the felled tree, whereupon this and that man shall shout, after which thepigs are baked and the logs cut to lengths. * * * When the feast is ended the fragmentsremaining, with a human victim, are taken into the forest and at the root of the prominentselected ohia the body, called the ‘man of Mauhaalelea’, is cut in pieces and all are buried together.” [↑]

[76] Pou-a-manu; this also was a term given the post set up marking the place of the human sacrificejust above referred to. [↑]

[77] A section of the pavement of the heiau smoothed off with pebbles. [↑]

[78] The paehumu here mentioned has reference to the row of images before the altar. The images aroundthe outer walls of temples of sacrifice takes the same name. These were not held sacred,as idols, for tradition credits Kawelo with taking the paehumu of a Waianae heiau for firewood in preparing a feast for his warriors the night beforetheir leaving for Kauai. [↑]

[79] Moi, the chief or principal idol of a visible set in a temple. [↑]

[80] A small house called Waica, in the more important heiaus, was where the king and priest entered to perform the aha ceremony (seeking a favorable omen as answer to their petitions), after midnight. [↑]

[81] Kamakau placed these temples as third class, some of which were large and some small,and designated the “common people” as “those who looked after and worshiped the gods;the nightly praying people; those who continued in daily prayer to the gods.” [↑]

[82] The trio of deities here appealed to were those supposed to govern the electric storms:“the god of thunder;” the “god who rent heaven,” and “the lightning eye pained inthe heavens.” A slight variant on this latter name, doubtless the same god, is shownon page 74, Vol. IV. [↑]

[83] There were several feather gods for services in the higher class temples, each ofwhich had its special powers. The more familiar in name that have come down to usare Kukailimoku, Kukalaniehuiki, Kukeoloewa, and Kuhooneenuu. The feather god or godswere carefully kept in the mana house of a temple and only brought out for processional services of serious momentunder its ritual. [↑]

[84] Forgotten to be returned to the mana house. [↑]

[85] Hewahewa was Kamehameha I’s high priest, under whose ministration idolatry in Hawaiiwas overthrown, in 1819, on the accession of Liholiho as Kamehameha II. [↑]

[86] A service of solemnity and severity. See No. 67, p. 150. [↑]

[87] This prophetic utterance is allegorical, as seen in the paragraph following. [↑]

[88] Instead of the high chiefs being above the law as had been the custom, they becameamenable to the law. [↑]

[89] To Moi is credited the preservation of the ancient form of temples into which weresubsequently merged the plans of Paao, introduced from the South Pacific. [↑]

[90] See Legend of Kana and Niheu, p. 436, Vol. IV. [↑]

An Account of Cultivation.

He Moolelo no ka Mahiai.

From Hawaii to Niihau the soil and its character are not the same; they differ inone place from that of another. The nature of the lands is of two kinds, dry and wet;of soil and of rock; good and bad; and mountainous, abounding in streams, valleys,hills and ridges. Rain, streams, fog, a cloud-burst, a squall, spring water and thedews [constitute the water supply].

Mai Hawaii a Niihau, aohe like o ka lepo a me ka noho ana. He okoa ko kela wahi, kokeia wahi. Elua ano o ka aina, he maloo a he wai; he lepo a he a-a; he maikai a heino; he pali, he kahawai, he awawa, he puu, he kualapa. He ua, he wai, he ohu, henaulu, he kualau, he wai puna, he kehau [e hoolilo ia ka loko wai].

OF DRY PLANTING.

NO KE KANU MALOO.

In Kohala, Hawaii, the grass was burned until the ground was cleared, then the groundwas broken up with an iron spade and when the soil became softened it was thrown up,leaving a hole about one foot deep. The dirt was then broken fine and the taro topsplanted. Thus planting continued until a field was completed.

Ma Kohala, Hawaii, pupuhi ka mauu i ke ahi a wela, alaila, pahu me ka oo hao, walika lepo, kaka i luna ka lepo, a hookahi kapuai ka hohonu o ka lua. Alaila, hoowalia aeae, kanu ka huli. Pela no e kanu ai a paa ke kihapai.

When the taro tops take root, then the dirt is cleared away, and again thrown up,and the old leaves of the plant, two or three perhaps, are taken off, so that thetaro plant might flourish. This work was called weeding.[1] When the plant has grown about one and a half feet high, the dirt is thrown backaround the plant and covered with grass. This is the object: Cover the field thickwith grass that the weeds may not thrive with the rain. After a year has passed, thetaro is pulled up together with some sprigs, leaving some young taro shoots in thehills. At that time the taro tops are called by several names; the omuomuo,[2] the puu,[3] the oha,[4] the aae.[5]

A ulu ka huli, alaila, wehewehe ka lepo, kaka hou i luna, a wehewehe ka ha o ka huli,ina elua, ekolu paha, i ulu ka huli kalo. Ua kapa ia keia hana ana o ke olaolao. Akiekie ka huli, hookahi kapuai me hapa, alaila, hoolue hou ka lepo i lalo o ka huli,ia manawa, popoi i ka mauu. Eia ke ano, haliilii i ka mauu a manoanoa, a paa ka mala.O ke kumu o keia hana ana pela, i ole e ulu pinepine ka mauu i ka ua. A hala ka makahiki,alaila, huhuki ke kalo a me kekahi oha, koe kekahi oha no ka makalua. Ia wa nui nainoa o ka huli kalo; he “omuomuo,” he “puu,” he “oha,” he “aae,” oia ke ano.

The omuomuo is the taro top which is cut from the taro proper; the puu is the young seed taro which adheres to the taro proper; the oha are the small taros which grow near the taro proper; the aae are the results of picking here and there, the remnants of the taro hills.

The dry planting of the taro, however, is not all of the same method. In regions wheretimbers grow high, such as in Hooleipalaoa, in Kahua, and other places, the mode ofplanting was called ohiki, the taro tops being closely planted together; the leaves of the trees constitutethe soil. In such places taro was called akaka.

O ke omuomuo, oia ke kalo io a kohi ia kona huli. O ka puu, oia ka huli keiki e piliana i ka io o ke kalo. O ka oha, oia ka puu io e pili ana i ke kalo. Ka aae, oia kahuhuki lele ma o maanei o ka puu i koe iho. Aole nae i like ke kanu ana o na kalomaloo a pau loa. Ma na aina loloa o ka laau e like me Hooleipalaoa, a me Kahua, ame na wahi e ae, he ohiki ke kanu ana, a he kupipi ka huli ke kanu, a o ka lau o kalaau ka lepo. Ua kapa ia ke kalo malaila, he “akaka.”

In places grown over by tree fern ohiki[6] was the method of planting; the taro tops were planted in pairs and in triplets.The poi, however, on being eaten smelled like fern. In higher, grassy fields, as the uplandsof Kahei, and Kaauhuhu, in Kohala, the poi was a yellowish color like that of the breadfruit poi, and was good to the taste. In places overgrown with rank grass (kukaepuaa),[7] the poi was of a dark color, and bubbled, and was not very good eating.

Ma kahi ulu ia e ke amaumau, he ohiki ke kanu ana, he ku lua ka huli, a he ku koluke kanu. He honohono amaumau nae ka poi ke ai aku. Ma na lae manienie e like me ukao Kahei, a me Kaauhuhu, i Kohala, he lena ka poi e like me ka poi ulu, a he ono keai aku. Ma kahi ulu ia e ka mauu kukaepuaa, he ano eleele ka poi a he poha, aole onoloa.

In Hamakua, Hawaii, the field was called pakukui,[8] the kukui was the soil, thus: [[162]]A kukui tree is cut down and the branches and leaves trimmed off; after a long while theydecompose and become soil. The taro tops are then planted which produce fine fulltaro, and the poi good to eat. This was called pakukui, and thus it was in all places where the kukui grew.

Ma Hamakua i Hawaii, he pakukui ko laila mala, he kukui ka lepo, penei: [[163]]Ooki ke kukui a hina, okioki na lala a me na lau, a liuliu pulu iho la a lilo i lepo.Kanu ka huli, he kalo io loa ia, a he poi ono. Ua kapa ia o ka pakukui, pela no mana aina kukui a pau.

In Hilo a pandanus stick was used as a spade, which [stick] was three yards in length,though some were longer and some shorter. When the pandanus spade had been shoveddown in the ground, two jerking movements forward and backward were made. The holewas then deep enough, and the seed taro top thrown in,[9] and in time it grew and filled the hole. The taro was full and the poi was good to the taste.

Pela ma Hilo, he apahu hala ko laila oo. Ekolu iwilei ka loa, a he oi aku kekahi ahe emi kekahi. I ka wa e pahu ai i ka lepo o ka oo hala, elua une ana i mua i hope.Alaila, poopoo ka lua, kiola iho la ka huli, a liuliu, ulu ae la, a piha ka lua. Heio ke kalo, a he ono no hoi ka poi.

The poi from the dry taro, if hard, was good to the taste when well pounded, but if soggy,or lumpy, the poi would not be good eating. Dry taro has its season in the year. In summer the tarowould be full and hard and the poi would be good. In winter taro grew water-soaked, and could not be properly poundedinto poi. Therefore dry taro was a one-sided benefit in the year.

He mea ono ka poi o ke kalo maloo ke manalo, a ke aeae ke kui ana. Aka, ina he lolilolia hakuhaku, aohe ono o ka poi ke ai aku. He kau ko ke kalo maloo i loko o ka makahikihookahi; i ka makalii, io ke kalo a manalo, ono loa ka poi. I ka hooilo ulu ke kaloa loliloli, pono ole ke kui i poi. Nolaila, he pono kapakahi ka ke kalo maloo i lokoo ka makahiki hookahi.

OF THE WET PLANTING.

NO KE KANU WAI.

Throw up all the soil, that is, for the banks of the taro patch. Then the water islet in, and the dirt beaten with coconut branches to harden it up so that the watercould not leak out. After breaking ground[10] water is let in, and when the dirt is water-soaked it is trampled to make a goodand soft mixture. The seed taro tops are planted singly in rows, not in hills. Whenthe seed taro top has sprouted, then is the time for weeding, and the first leavesare plucked; these are called lau pai. When the taro is full grown it is pulled up, and in pulling, both the mother andadjoining little ones are included. When all the taro crop is gathered water remains.While the water remains thus, it (the taro patch) is termed empty. It is again plantedwith hills of from four to ten seed taro tops to the hill. The oha remnants in the taro patch which had not fully developed and which were not takenare called palili.

Kulapa ka lepo a pau i luna, oia hoi o na pae mua o ka loi. Alaila hookomo ka wai,a hahau me ka ha niu i paa ka lepo, i ole e nono ka wai malalo o ka loi. A pau i kapaeli, alaila, komo ka wai, a pulu ka lepo, alaila, hehi, i hui ka lepo a waliwali.Kanu ka huli, he ku kahi, he nee pu, aohe puepue. A ulu ka huli, alaila, auau akuia wa, ako ka lau aawa, oia he lau pai. A io ke kalo, alaila, huhuki; i ka huhukiana, pau loa ke kalo me na oha, a pau loa ka ai, lana ka wai. A lana ka wai, kapaia he nanae. Kanu hou, puepue, eha huli, a hiki i ka umi o ka puepue hookahi ke kanu.O ka oha io ole i koe aku i ka loi, aole i lawe ia mai, ua kapa ia he “palili.”

The growth and fullness [of the taro] in all wet plantings are not the same, the tarois very flourishing and healthy in some places, as in Kapalama, where the taro patchis soft. Some places are unfruitful, the plants withering, while in some places developmentis fine. Poi from wet planting is palatable if the taro is good, but tasteless if eaten immediately[after pounding]. Men and women who live in wet lands are dark-skinned on accountof the cold food.

Aole i like ka ulu a me ka io o na kanu wai a pau loa, he ulu loa ma kau wahi, a hemohaha kalo, e like me Kapalama ke poho o ka loi. He palakai loa kau wahi, he kakanaliika ulu, he ulu maikai loa ma kau wahi. He poi ono ko ka wai, ke maikai ka ai, aka,he koekoe nae ke ai koke iho; o na kanaka a me na wahine ma na aina wai, ua eleelehauliuli ka ili, no ke koekoe o ka ai.

Taro has various names in all the wet lands. In Hawaii taro is taro and oha is oha. In Oahu oha is both taro and oha. In Kauai taro and oha are both called poe.

He nui no hoi ka inoa o ke kalo ma na aina wai a pau loa. Ma Hawaii, he kalo ke kalo,he oha ka oha. Ma Oahu nei, he oha ke kalo a me ka oha. Ma Kauai, he poe ke kalo ame ka oha.

OF THE POTATO.

NO KA UALA.

Weed out the grass throughout the field; pluck the potato sprigs and leave them tillthe buds develop, then plant. When the leaves become vigorous, dig around the planthills, and when the leaves have grown long then twist [them]. As the planted sprigscommence to bear, the soil is thrown on the hill. The first potatoes gathered from[[164]]a hill are called kauaiki. This is the meaning: Go straight to the potatoes (when the rainy season sets in)before being benumbed with the cold. After the first picking, wait awhile then digaround them, this is called kaioio, which means a grassy yield between the first and last diggings. When the potatoesfrom the hill have all been dug it is called kalina, which means, the branches yield the potatoes, [for] when the stems are drawn fromthe hill the vines grow again; these are called haaweawe, meaning roots, or potatoes recovered from the soil.

Waele ka mauu a pau ka mala, ako ka lau uala, waiho a koii ka maka, alaila kanu. Aulu ka lau, kii aku puepue i ka lepo; a ulu loa ka lau, alaila, wili; a uala ka lau,alaila, hooili ka lepo i luna o ka pue. A hahaki ka uala mua o ka pue, ua kapa ia,[[165]]o “kauaiki.” Eia ke ano, pololei aku no a na uala, (ke hiki i ka wa ua) a o e opilii ke anuanu. A pau ka uala mua, waiho aku a liuliu kohi, he “kaioio ia.” Eia ke ano,he oilo mauu e ulu ae ana mai ke kohi mua ana a ke kohi hope ana. A pau ka uala oka pue, kapa ia he kalina, eia ke ano, ma ka lala e hua ai ka uala, a pau i ka huhukiia ka pue, ulu hou ae ka lau. Kapa ia he haaweawe, eia ke ano o ia, he uala nalowalei ka lepo he aa paha.

When the field is again cleared it is called kahili pulu, and the potatoes found at such clearings are called puukolea. This is the meaning: the stubble and the dry vines being set on fire the potatoesare thrown in. After the burning there remained the charcoal which was called puelehu. Potato is very satisfying when made into poi, or eaten in its solid form when roasted. It is also a fattening feed for swine.

A waele hou ka mala, kapa ia he “kahili pulu” a loaa ka uala ia waele ana, kapa iahe puukolea; penei ke ano; o ka opala, o ke kalina maloo, puku ke ahi a a, hooleika uala i loko, a pau ka a ana, a koe o ka nanahu, kapa ia he “puelehu.” He mea onoloa ka uwala ke hoowali poi, a ke ai maloeloe, a ke pulehu. He ai momona o ka puaa.

Potato is suitable in summer and in winter if it develops throughout unblighted, bearingproperly without getting scabby, if not destroyed by caterpillars and worms, providing the digging be done properly.

Kupono ka uwala i ke kau a me ka hooilo, ke puka pono ka ulu ana, aole e ponalo. Ake hua pono, aole e uhaloa, ke pau ole i ke poko a me ke nuhe, a ke malama pono iake kohi ana.

Planting in rocky places was called makaili. There was very little soil proper, the greater portion [of the field] being gravel,with rocks all around. There were also large holes resembling banana holes. Upon thesprouting of the potato vines gravel and stones are piled up around them, and by thetime the hole was covered thick with leaves, the potatoes were large and grooved;they were ridge-formed but not very sweet; they were somewhat tasteless and insipid;not very palatable.

No ke kanu ana ma kahi a-a, ua kapa ia he “makaili.” He uuku loa ka lepo maoli, oka nui ka iliili aa, a he pohaku a puni, he malualua nunui no me he lua maia ala keano. A ulu ka lau uala, pue ae i ka iliili a me ka pohaku, a piha ka lua i ka lauo ka uwala, ua nunui a manamana loa ka uwala, ua awaawaa; aole nae he ono loa, heano mananalo no me ka hukakai, aole i lilo loa i ka ono.

OF THE BANANA.

NO KA MAIA.

Dig until the hole is wide open, about one and a half feet deep. The reason for diggingso deep is that the banana may not be blown down by the wind. Then bring the seedbanana and place it on the edge of the hole. Eat to satiety and then plant the banana.Grasp the seed plant, lift it up and exclaim in boasting words (with great force):

Kohi ka lua a hamama, he kapuai a me ka hapa ka hohonu o ka lua. (O ke kumu o keiakohi ana a hohonu, i ole e hina i ka makani.) Alaila kii i ka pohuli a waiho ma kekae o ka lua. Ai a maona, kanu ka maia. Lalau aku i ka pohuli olelo iho me ka haanui,(haanou me ka ikaika loa):

The great banana!

The great banana!

It will yield ten hands.[11]

The bunch can not be carried;

It will take two men to carry it

With difficulty.

Ka maia nui e!

Ka maia nui e!

He umi eka ke hua!

Aole hiki ka ahui ke amo,

Elua kanaka hiki ke amo.

Hiki inoino.

Some people during the planting cross the hands behind the back, some drag the seedbanana, and some go in a state of nudity. Bananas planted under such practices yieldwith fulness in some cases, while some do not. The time of day for planting is whenthe sun is at the zenith and just about to descend, which is the time when the shadow is directlyunderneath one. If the banana is planted then, it will bear in a short time, for asthe sun ascends and descends so does the banana progress and decline. If planted earlyin the morning it takes a long time for the banana to grow before it bears any fruit.[[166]]

He pea na lima i ke kua o kekahi ke kanu, a alako kekahi, a he kuu kekahi i ka maia lewalewa. O na maia o ia ano ke kanu, he io no, a he io ole no hoi kekahi. O kamanawa e kanu ai o ka la, o ka pii ana a ka la a kokoke e iho makai. Oia ke kuponoana o ke aka i ka lolo. Ina kanu ka maia ia wa, hua koke, no ka pii o ka la a iho,pela ka maia e pii ai a iho. Ina kanu i ke kakahiaka nui, lohi ka piina a ka pumaia,alaila, hua iho.[[167]]

Planting time during a month is particularly chosen and not made at random. Hua[12] is a planting day, and so are Akua, Mahealani, Kulu, the three Laaus and the threeOles. Here is an interpretation of the planting days. Hua: Every plant will bear,with one defect, the fruit will be small. Akua: The bearing will be unnatural, a continuousproduction. Mahealani: Bearing plentiful and large; the fruit of the day, however,questions,[13] “Give me a place?” Kulu:[14] Fruitful, and the bunch of bananas hang low in bearing, till it reaches the ground.Laau: The fruit is very much desired. Ole: Fruitful, it is true, for it means yourbanana has an abundant yield.[15]

He wae no ka manawa kanu o ka maia i loko o ka mahina, aole e kanu wale. O Hua, hela kanu; o Akua he la kanu; o Mahealani he la kanu; o Kulu he la kanu; o na Laau ekolu;o na Ole ekolu. Eia ke ano o na la kanu. Hua: He hua na mea a pau loa, a hookahi kinao ka liilii. Akua: He hooakua ka hua ana, he hoopapau i ka hua wale no. Mahealani:He hua, a he nui, he ninau nae ka hua o ia la. “No’u kau wahi?” Kulu: He hua kuluka ahui o ka maia ke hua iho, he hele a pa i ka lepo. Laau: Hoolaau ka hua a ka maia.Ole: Hua no, eia nae ke ano, aole hua a koe o kau maia.

OF THE SUGAR-CANE.

NO KE KO.

When planting sugar-cane the upper portion nearest the middle part is the best toplant. If the top end only was to be planted the sugar-cane will be tasteless wheneaten, not sweet. If the middle portion also is used in planting the sugar-cane willbe good eating. Its name is seed-cane when broken off from the whole cane for planting,and there are eyes on two of its sides. Sugar-cane is good to eat; it has a saccharinejuice. Sugar-cane is planted on the outskirts of cultivated fields, or on the sideand border between two fields. It is the custom in Kohala to this day, and is calledboundary cane.

Ina kanu ke ko, o ka elau e pili ana me waena kahi pono ke kanu. Ina o ka elau waleno, mananalo ke ko ke ai aku, aohe ono. Ina o waena kekahi, he ono ia ke ai aku. Hepulapula kona inoa, ke hahaki mai ke ko okoa, a kanu aku, a he mau puupuu no hoi makona mau aoao a elua. He mea ono ke ko ke ai, he wai momona kona. Ma na kuauna o kamala e kanu ai ke ko, a he iwi, a he palena no kekahi kihapai me kekahi kihapai. Pelama Kohala a hiki i keia la, kapa ia ke “Ko a Palena.”

OF THE WATER MELON.

NO KA IPU AIMAKA.

When planting the seeds let it be in the afternoon of the day, when the sun is aboutto set, so that the melon may be scarlet colored when ripe. If planted at noon [themelon] will be yellowish and pale, not very red. There is a certain principle in planting:if the fingers are doubled up the melon will be dwarfish.

Ina kanu ka anoano, waiho a ahiahi o ka la, i ka wa e napoo ana, alaila kanu, i ulaka ipu ke hiki i ka wa oo. Ina kanu i ke awakea, hakeakea, ano keokeo, aole ulaulaloa. He wahi loina ko ke kanu ana. “Ina pupuu na manamana o ka lima, onukunuku kaipu.”

OF THE CALABASH AND WATER-GOURD.

NO KA UMEKE A ME KA HUEWAI.

This is the bitter-gourd, and its seeds are bitter also. When planted and the seedshave sprouted, branched out and yielded fruit, great care must be observed of thevine and the calabash lest they become withered. If a water-gourd is desired, thenmake a wooden support. Place three sticks for support so that the fruit hangs betweenthem, with grass spread underneath. The reason for supporting it thus is that theneck of the gourd may be straight and not crooked. The same care is given for thecalabash. The ground underneath is cleared and the dirt adjusted nicely, throwingaside the stones so that the calabash may not be imperfect and crooked. Calabashescared for in this way are very well formed.

He ipu awaawa ia, a o kona anoano he awaawa no. I ka wa e kanu ai, a ulu ka anoano,a hihi, a hua ka ipu, alaila, malama loa ke “ka a me ka ipu o mimino.” Ina makemakehuewai, alaila, koo laau, ekolu laau, mawaena ka hua e lewalewa ai, a haliilii hoio lalo ae i ka mauu, o ke kumu o keia koo ana i pololei ka nuku o ka huewai, aolekekee. Pela no ka ipu umeke. Kaka ka lepo malalo a hoonoho pono ka lepo, a kiola aeka pohaku, i ole e kunono ka ipu a kapakahi. O na ipu i malama ia o ia ano, ua maikailoa.

Greatest care is given to all bitter-gourd plants, for fear of mischievous treatment,lest the pubes are rubbed over, withering the calabash; or the skin pinched, crackingthe gourd; or on account of jealousy the gourd is broken off.

There are various names given the calabash and the water gourd. Here are [[168]]some of them: Calabash, a container for food; when cut in half, it is a cover; a longcalabash is a hokeo;[16] when long, crooked and narrow, olo is the name; when the calabash is diminutive and handle strings are run through itit is a hulilau.

He mea malama loa ia na kulana ipu awaawa a pau loa, o kolohe ia, o hamo ia ka heu,mimino; o iniki ia ka ili o waho, nakaka ka ipu; o huwa ia, hahaki ia ka ipu. He nuina inoa o ka ipu a me ka huewai. Eia kekahi mau inoa: Umeke, he wahi [[169]]waiho ai; a hapalua o ka ipu ke oki ana, he poi ia; loihi ka ipu, he hokeo, loihi,kekee, ololi, he olo ka inoa; a liilii ka ipu a hou ia i ke kaula kakai, he hulilau.

On Hawaii the name is different. On Oahu and on Kauai it is also different. If themouth of the calabash is round and narrow, it is mua on Hawaii, ipuwai on Oahu, and omo on Kauai. If the calabash is undersized its name is uli; it is kilu when made into a fish calabash, and when fastened with handle strings the name ishulilau.

Ma Hawaii, he okoa ka inoa. Ma Oahu a ma Kauai, he okoa. Ina poepoe haiki ka wahao ka ipu, he mua ia ia Hawaii; he ipu wai ia Oahu nei; he omo ia Kauai. I na liiliika ipu, he uli kona inoa, he kilu ke hana ia i ipukai. A paa i ke kaula kakai, hehulilau ka inoa.

The best calabashes and water-gourds, with spotted marks, are found on Niihau. Thatis the untiring land in work of ornamentation.[17] Other places have also good products, but not very extensive. In some places thecalabashes are thick, as on Kauai, and in some places they are very thin and breakeasily. All calabashes which have a thick shell, fire may be produced thereon by rubbingas with wood.

Ma Niihau na ipu maikai loa, a me na huewai no hoi, no ka pawehe. Oia ka aina, molowaole i ka hana onionio. He maikai no ma na wahi e ae, aole nae he nui loa. Ma ke kauwahi, he manoanoa ka ipu, e like me Kauai, a ma ke kau wahi he lahilahi loa, a hikiwaweloa ka naha ana. O na ipu manoanoa a pau o ka iwi, he a ke ahi ke hia iho, he likeme ka laau.

OF THE CORN.

NO KE KULINA.

When planting corn place the seed between the palms of the two hands, then press thefingers as tight as possible without the least opening, then incline the tips of thefingers to the ground letting go of the seed corn. Such will be the most productiveplant, the cob being thickly covered with seed, with the ears standing out prominentlyto the sight. If the fingers are spread out the seeds will be few; if the hand twistswhen planting, the cob and the rows of the corn will be twisted.

Ina kanu ke kulina, waiho ka hua ma waena o na poholima elua, alaila, hana na manamanaa pili loa me ka hamama ole, alaila, hooiho ka welau o na manamana i ka lepo, a kuuaku i ka hua kulina. Oia ke kulina io loa, a paa pono ka iho i ka hua, me ke kukuo ka io ke nana iho. Ina hakahaka na manamana, io kakaikahi; ina wili ka lima ke kanu,wili ka iho a me ka hua ana o ke kulina.

OF THE PIE MELON.

NO KA IPU ALALA.

It is a large sized and long melon, containing many seeds, the same as the bittercalabash. It has no method of planting. It is good to eat when young, then it is calledolulo palaai. When it is ripe the meat is too watery to eat; it is thick skinned. Some are longand crooked, some are round, some flat, and some tall and straight.

He ipu nui ia a me ka loloa, a he nui ka anoano e like me ko ka ipu awaawa; aohe onaloina o ke kanu ana. He ipu ono i ka wa opiopio. Ua kapa ia he olulo palaai. A ooka ipu, a howai ka io ke ai, he pulunui. He kekee loloa loa kekahi, he poepoe pakiikiikekahi, he kuoho a pololei kekahi.

NAMES OF THE DIFFERENT PLANTS.

NA INOA O KELA A ME KEIA.

Of the Taro.

[[170]]

Ko ke Kalo.

[[171]]

Of the Potato.

Ko ka Uwala.

Of the Bitter-Gourd.

Of the Banana.

Ko ka Ipu Awaawa.

Ko Ka Maia.

MEN NOTED IN AGRICULTURE—KAPAIHIPILIPILI.

Kapaihipilipili was a man very famous in the cultivation of the soil and in the adjustmentof affairs of life. Nahuluaina, in the division of Kukuipahu, district of Kohala,island of Hawaii, was his birthplace. From morning to the close of day he would toil,taking his food with him to the field. It was thus every day. Sugar-cane, potatoes,taro and other things grew in abundance; not a portion of land would be let remainidle.

Na Kanaka Kaulana i ka Mahiai.—Kapaihipilipili. He kanaka kaulana loa ia ma ka mahiai ana, a me ka hooponopono anai ka noho ana. O Nahuluaina ka aina hanau, o Kukuipahu ke ahupuaa, o Kohala ka moku,o Hawaii ka mokupuni. Mai ke kakahiaka a po ka la ke mahiai, me ka ai no a me ka iano e hele ai, a waena. Pela i na la a pau loa. Ulu ke ko, ka uala, ka ai a me na meaa pau, aohe koe aina ia ia. Ina kahumu halii ka hale i ka moena a paa, i ole e heleleika huna wahie. A moa ka umu, ohi no ke a, a kona wahi mua, i waiho ai.

When cooking food he would completely cover the oven house with mats so that the woodcinders would not fall [thereon]. When the food was cooked the stones were collectedand put in their proper place.

Ke poi o na Ipu. Popoi ia ka umeke elua poi, pela ka ipukai, ka huewai, he poi kona.

The cover of calabashes. The calabash was protected by two covers, and in like mannerwas the fish calabash and the water-gourd protected each with a cover.

Ka maauauwa ai. Iho kela i ka maauauwa a aie ia ka ai i ka ia. Hookaa kekahi, aiekekahi. O ka ia i hookaa ia mai, hoi no o Kapaihipilipili, kopi a kaulai i ka la,a maloo, iho hou i ka maauauwa, lawe hou. Aia no a pau i ka hookaa ia mai, alailapono.

Peddling food. He went peddling and selling his food for fish, on credit. Some waspaid for and some sold on credit. The fish that he received in payment Kapaihipilipilisalted and dried out in the sun, then he would go peddling again and bring back morefish. When all were paid then it was well. When the fishermen saw this work on thepart of Kapaihipilipili they left his food to dry out in the sun; they left it thereuntil he came down again and took it home. On this account Kapaihipilipili made ita rule not to do so again, because he saw that the practice was not proper. He wascalled Kapaihipilipili on account of his stinginess.

Ike na lawaia i keia hana a Kapaihipilipili, kaulai lakou la i kana ai a maloo i kala. Waiho a iho aku o Kapaihipilipili, alaila, hoihoi hou mai. Ma keia hana, kau kanawaio Kapaihipilipili aole e hana hou peia, no ka ike i ka pono ole o keia hana ana. Uakapa ia kona inoa no ke pi o Kapaihipilipili.

KAMEHAMEHA I.

Kamehameha I. owned the great field of Kuahewa, in Kona, Hawaii. This field was famousfor its great extent and the fact of its being away in the uplands. Ten divisionsof land were included in this field of Kuahewa. Ualakaa was another famous field belongingto Kamehameha, so noted on account of its great size and bountiful production of potatoes.It was located up in Manoa, Oahu.[[161]]

O Kamehameha I. Nana kela mala nui o Kuahewa i Kona, ma Hawaii. Ua kaulana ia malano ka nui a me ka hala i uka, he umi ahupuaa i komo i loko o keia mala o “Kuahewa.”O Ualakaa ia mala kualana a Kamehameha, no ka nui a me ka uala. Aia mauka o Manoa,Oahu.[[172]]

[1] Olaulau was more thorough cultivation than simply weeding. [↑]

[2] Omuomuo, the bud stalk. [↑]

[3] Puu, seed taro. [↑]

[4] Oha, the sprigs or suckers. [↑]

[5] Aae, the remaining shoots after the crop is pulled. [↑]

[6] Ohiki, planting between, or in place of uprooted (pried over) tree ferns; hence the term.Such sections were termed pa pulupulu. [↑]

[7] Kukaepuaa (Panicum pruriens). [↑]

[8] Pakukui, literally, kukui fence. Decomposed kukui wood or leaves were valued for fertilizing the soil, notthat taro planting was done in the decaying tree trunk. [↑]

[9] This Hilo method of taro culture would be termed ohiki. [↑]

[10] Pulverizing the ground in lieu of plowing and harrowing. [↑]

[11] A hand of bananas is the sectional cluster of a bunch of this tropic fruit, each carryinga dozen or more finger-like fruits, varying from six to fourteen successive hands or clusters to the bunch, accordingto variety and fertility of soil. [↑]

[12] The thirteenth day of the lunar month. Hua, among other things means seed, fruit, prolific, etc. It was appropriate in nametherefore to select the day for opening the planting season, though experience failsto prove its truth. [↑]

[13] Mahealani, the name of the day carries the question of place, mahea, not the product of the day. [↑]

[14] Kulu, the seventeenth of the lunar month, signifies to drop—as liquid—not to lean overand drop to the ground from its weight. [↑]

[15] This is a fortunate contradiction of the day of planting, ole meaning nothing. [↑]

[16] Hokeo is the long gourd for carrying one’s kit; olo is the smallnecked gourd used for injection purposes; hulilau is the smaller gourds of a household with suspending strings instead of a net forsuspending articles of food. [↑]

[17] The ornamented gourds of olden times are so seldom seen now that it may be said tobe a lost art. The markings having the appearance of tatuing, were done while thegourd was fresh and green, before the removal of its outer skin, at times even whileit was still on the vine. [↑]

An Account of Fishing.

He Moolelo no ka Lawaia.

There were gods of fishing from the very beginning of fishing to this day; from theearliest fisherman to those of the present time they still serve them for the successof their vocation. Here are the names of the gods of fishing: Kuula was the husband;Hina was the wife, and Aiai the son. Alea in Hana, Maui, was the place of residence.During the time Kahoalii was reigning as king of Hana, Maui, with his place of residenceon the hill of Kauiki, and his fishers being the Kuula family, Kahoalii one day senthis attendants to bring [him] some fish. This was the king’s customary practice tillhe became angered at the fishermen.

He Mau akua ko ka lawaia, mai ka hoomaka ana o ka lawaia a hiki i keia la, mai kapoe lawaia mua a ka poe lawaia o keia mau la, a ke malama nei no na lawaia o keiamau la, i pono no ka lakou hana. Eia na inoa o na akua lawaia: O Kuula ke kane, oHina ka wahine, o Aiai ke keiki; o Alea, ma Hana, Maui, ka aina noho. I loko o iakau e alii ana o Kahoalii no Hana, a o kona wahi noho, o ka puu o Kauiki, a o kanamau lawaia, o Kuula ma. Hoouna aku la o Kahoalii i kona mau kahu e kii i ia; pelano ka hana mau ana a ke ’lii a hiki i kona huhu ana i na lawaia.

When the attendants went before Kuula and Hina they (the latter) gave them fish whichwas a kahala.[1] They told the attendants in a straightforward manner as follows: “You two go backand tell the king to rip open the fish, salt the meat, roast the bone in the undergroundoven, and when cooked eat it, because it is a swollen[2] time.”

I ka hele ana aku a na kahu i mua o Kuula a me Hina, haawi mai la laua i ka ia hekahala. A olelo mai laua me ka pololei i na kahu penei: “E hoi olua a ke ’lii oleloaku, e kaha ka ia, e kopi ka io, e kalua ka iwi i ka umu, a moa, ai, no ka mea, heau-pehu.”

Bring, O Kama,

The fish of victory.

Here is Hana,

A swollen land.

E kai e Kama,

Ka ia o lanakila,

Eia o Hana la,

He aina au pehu.

These were the words of the fishermen to the attendants of Kahoalii. When they cameinto the presence of the King, Kahoalii, they spoke with falsehood and deceit. Thisis what the attendants said: “Your fishermen said to salt your flesh, and roast yourhead and bones in the oven.”

Oia na olelo a na lawaia, i na kahu o Kahoalii. A hiki na kahu i mua o ke ’lii, oKahoalii, olelo aku la me ka hoopunipuni, a me ka epa. Eia ka olelo a na kahu: “Olelomai nei au lawaia, e kopi ko io, e hoolua ko poo a me ko iwi i ka umu.”

When the king heard these deceitful words of his attendants, he was enraged and orderedthat the fisherfolks die, who were Kuula and Hina. The people went by order of theking to destroy Kuula’s house by fire. However, Kuula and Hina had supernatural powers,and heard of their [own] demise by the king. They therefore prepared three small gourdcalabashes, to be exploded in the fire, in order that they might not be killed.

I ka lohe ana o ke ’lii i keia mau olelo epa a kona mau kahu, huhu iho la ia, a kenaaku la e make na lawaia, oia o Kuula a me Hina. Hele aku la na kanaka ma ke kauohaa ke ’lii, e puhi i ka hale o Kuula i ke ahi. Eia nae, he ano akua ko Kuula a me Hina,a ua lohe no i keia make o lakou i ke ’lii. Nolaila, hoomakaukau iho la ia i ekoluuli-liilii, (oia he ipu liilii) i mea hoopahu i ke ahi, i ole lakou e make.

Kuula, Hina and Aiai were in the house when it was set on fire and the exits closed.Kuula therefore said to the son: “Say, you must live, and we two will die. If thesmoke from the fire settles down towards the mountain, there is where you will gofor a dwelling place, while we two will go and dwell in the sea.”

O Kuula, o Hina, o Aiai, i loko no lakou o ka hale. Puhia ka hale i ke ahi, pani iana puka a paa o ka hale. Nolaila, olelo aku o Kuula i ke keiki: “E! o oe ke ola, omaua ke make. Ina i moe ka uwahi o ke ahi ma uka, malaila oe e hele ai a kahi e nohoai, o maua hoi, e hoi maua i loko o ke kai e noho ai.”

At the time the fire was burning and enveloping the outside of the house the smokeleaned towards the mountain. Aiai went and lived in a cave at a different location,while the parents went through the smoke which settled down on the sea and dwelt inthe ocean. The three unripe gourds were the things which exploded in the fire, bywhich the king thought the Kuulas had died in the fire, because of the explosionsof these things.[[174]]

I ka wa i a ai ke ahi a puni o waho o ka hale, moe aku la ka uwahi ma aku. Hele akula o Aiai a noho i ke ana, he wahi e aku, a o na makua hoi, hoi aku la laua ma kauwahi e moe ana i loko o ke kai, a loko o ka moana noho. O na uliuli ekolu i hoomakaukauia ai, oia ka mea i poha i loko o ke ahi, a manao iho la ke ’lii ua make o Kuula mai ke ahi, ma ke pahu ana o keia mau mea.[[175]]

On the departure of Kuula, Hina and Aiai, the fishes were all removed, none remainingin the sea and in the waters adjacent to Hana. No fish whatever could be caught bythe fishermen of Kahoalii, because Kuula and Hina had fish bodies.

Ma keia hele ana o Kuula a me Hina, Aiai, ua lawe ia na ia a pau loa, aohe ia koeo ke kai a me ka moana, e pili ana me Hana. Aole loaa iki ka ia i na lawaia a Kahoalii,no ka mea, he kino ia o Kuula a me Hina.

As for Aiai, he went to a cave in a low precipice, where he remained in seclusionuntil found by Pilihawawa, who took him as a friend to his house where they remainedtogether. During their companionship their occupation was cultivating the land, butthough they obtained food there was no fish. Aiai told his friend to weave basketsfor the catching of hinalea.[3] So they wove the baskets, and when finished they went down to the rocky seashoreand placed them in position. Then Aiai called on his parents for fish:

O Aiai hoi, hele aku la ia a he wahi ana i ke kipapali kahi i pili ai. Malaila oiai noho pio ai a loaa ia Pilihawawa. Lawe aikane ia e ia a hiki i kona hale, noho ihola laua. Mahope o keia noho ana he mahiai ka laua hana, a loaa ka ai, aohe ia. Oleloaku o Aiai i ke aikane, e ulana hinai hooluuluu hinalea. Ulana iho la laua a paa,iho aku la laua a hiki i kaheka kai, kukulu iho la i ka hinai, a kahea aku la o Aiaii ka ia i na makua:

O Kuula and Hina,

Send the fish in,

The young hinalea and the opule.[4]

E Kuula a me Hina

E hookomo mai olua i ka ia.

O ka pua hinalea, a me ka opule.

Hina said to Kuula: “Give some fish for our son.” At this time the basket was standingin place and the fishes came into it until it overflowed, the basket being quite full.So the friend Pilihawawa collected the fish and placed them on dry land. Kuula, however,sent in the surfs which, breaking, carried all the fish back into the sea, the fishwhich were placed in the container only remained. That was the method of fishing andthe origin of [Kuula] fishermen which continues to this day. Hina is a real stone,which exists to this day. It controls certain fishes. Here are the names: the aku,[5] the akule,[6] the oio,[7] the moi,[8] the a’u,[9] the manini.[10]

I aku o Hina ia Kuula: “E haawi ae oe i ia na ka kaua keiki.” I loko o keia wa e kuana ka hinai, ua komo ka ia a hu i waho, ua piha loa i ka ia. Nolaila, ohi ae la keaikane o Pilihawawa i ka ia a waiho i ke one maloo. Hoouna mai la no o Kuula i kanalu, popoi iho la no pau loa ka ia i ka moana. O na ia i malama ia i loko o ka ipukoe. Pela ke ano o ka lawaia ana a me ka hoomaka ana o ka poe lawaia a hiki i keiala. He pohaku maoli o Hina e waiho nei a hiki i keia la, a he mau ia kona, eia nainoa: O ke aku, o ke akule, o ka oio, o ka moi, o ke au, o ka manini.

Kuula and Aiai are in the same class; they are both fish stones,[11] and have certain sacredness to this day. Reddish things are sacred to Kuula, suchas the red dye, and the red waist cloth, and everything of a reddish hue, and so on.Therefore through Kuula all the different methods of fishing and the fishes becameestablished throughout these islands; hence, the instructor in fishing.

Pela no o Kuula a me Aiai, he mau pohaku ia no, a he mau kapu no ko lakou a hiki ikeia la. He kapu na mea ulaula ia Kuula, oia ka puakai, ka pukohukohu, kela mea ulakeia mea ula, a pela aku no. Nolaila, ma o Kuula ala i laha ai na lawaia a pau loaa me na ia ma keia mau mokupuni; a no loko mai o laila na kumu o ka lawaia.

There are many various methods and divisions in fishing; a different method in shallowwater, and in deep water, and a different method again in the fishing grounds midocean.There are also various ways of catching fish in the vocation of fishing, that of thenight differing from that of the day; of the morning from that of the evening, ashahamau, iniiniki, kikomo, kamakoi, kiolaola, hoauau, hooluuluu, o, moemoe; by canoe fishing with net; hiaku, kapae, kakauhu, squid catching, and so forth; by bait, with hook and line, rod, stone, wood andso forth.

He nui ke ano a me na mahele ana o ka lawaia, he okoa ko ka papau, he okoa ko ka hohonu,he okoa ko na koa o ka moana loa. He nui no hoi na mahele e make ai ka ia maloko oka lawaia, he okoa ko ka po i ko ke ao, o ke kakahiaka i ke ahiahi; he hahamau, heiniiniki, he kikomo, he kamakoi, he kiolaola, he hoauau, he hooluuluu, he o, he moemoe,he lawaia waa, he upena, he hiaku, he kapae, he kaka uhu, he luhee, a pela aku; hemaunu, he makau, he aho, he makoi, he pohaku, he laau, a pela aku no.

The fishing seasons varied during the year, and were not always on the same time;there were auguries by which the proper time for fishing might be discerned, and notgo fishing without any foreknowledge. Certain kinds of fishing were under restrictions,while others were unrestrained; single-handed fishing and fishing in parties; somewith canoe, and some without canoe.[[176]]

He loli na kau e lawaia ai i loko o ka makahiki, aohe mau ma ka manawa hookahi, hemau hoailona kekahi e maopopo ai ka wa kupono e lawaia ai, aole e lawaia me ka maopopoole mamua. He kapu kekahi lawaia ana, a he noa kekahi; hookahi kanaka e lawaia ai,a he nui ma kekahi lawaia ana; he waa kekahi he waa ole kekahi.[[177]]

FISHING AND METHODS OF FISHING.—DRY (OR SHORE) FISHING.

KA LAWAIA A ME NA IA.—NA LAWAIA O KA MALOO.

1. Hahamau.[12] This method of fishing is done on moonlight nights. When the moon rises the tideebbs; then the women go fishing along the shore; along the rocky ledges and boulders,and coral reefs where the surf breaks. This mode of fishing is by feeling with thehands, with the fingers curved.[13] These are the fishes caught: heepali,[14] olali,[15] hou,[16] awela,[17] niholoa,[18] mananalo,[19] paolakei,[20] paokauwila,[20] paoluahine.[20]

1. Hahamau. I ka po mahina e lawaia ai. Ina puka ka mahina, kai make ke kai, alaila,hele na wahine e lawaia ma uka ma ka pa ala a ma kaheka, a me na papa holo a ka nalu.O keia lawaia, he haha me na lima, he pupuu na manamana, eia na ia e loaa: heepali,olali, hou, awela, niholoa, mananalo, paolakei, paokauwila, paoluahine.

2. Holoholo.[21] Fishing with a net, going to and fro along shore. The name of the net is holoholo, [formed of] a piece of wood two fathoms long with the net tied in a circular mannerto the wood, which is flexible, called alahee.[22] The place where the sea ebbs swiftly is the place where the net is to be let down.One person holds the net and one drives the fish. Fishes to be [thus] caught are:Uhu,[23] kala,[24] uwouwoa,[25] manini,[26] nenue.[27]

2. Holoholo. He lawaia mauka me ka upena e holoholo ai, o ka inoa o ia upena, holoholo.Elua anana ka loa o ka laau, me ka upena ma ke poo i haku poepoe ia i ka laau, oluke hoopio ae. He alahee ka inoa. O kahi e mio ana ke kai o ke kaheka, oia kahi e kuuai ka upena. Hookahi kanaka me ka upena, hookahi ma ke kapeku i ka ia. Na ia e loaa.He uhu, he kala, he uwouwoa, he manini, he nenue.

3. A standing aloiloi net. There is no place where it can not be cast, being adapted to both deep and shallowsea fishing. The fisherman stands on the shore and casts the net. These are the fishesof this net: Aloiloi, hinalea,[28] lauhau.[29]

3. He upena kukulu aloiloi. Aohe wahi kuu ole, ua pono keia i kahi hohonu a me kapapau. I uka no e ku ai lawaia, hoolei aku ka upena. Eia na ia o keia upena: He aloiloi,hinalea, lauhau.

4. Eel snatching. Here is the method: It is hand fishing, the bait being held in theright hand, the left hand snatching [the eel]. These are the baits: Aama,[30] paiea (rock crabs), and heepali. The place for this kind of fishing is along the black rocky seashore, the same asKohala’s coast. There the fishing is done at high tide and when the sea is boisterous.The only fish to be caught is the eel.

4. Ka inikiiniki puhi. Penei ke ano: I ka lima ka lawaia ana, i ka lima akau ka maunu,i ka lima hema ka iniki. Eia na maunu: Aama, paiea, heepali. O kahi e lawaia ai, oka pa ala uliuli, e like me ko Kohala ano. Malaila e lawaia ai i ka wa hohonu a kaikooo ke kai. O ka ia e loaa; o ka puhi wale no.

5. The kikomo.[31] It is a hook placed at the head of a short rod one fathom in length. The place forfishing is a cleft in the rocks. Eels also are the fish to be caught.

5. O ke kikomo. He makau i kau ia ma ke poo o kekahi laau pokole, hookahi anana kaloa. O kahi e lawaia ai, o ka mawae o ka ala. He puhi no ka ia e loaa.

6. Angling. The fishing rod is three fathoms long, made of bambu, and of hau. The cord is also three fathoms long. Aama, ina (sea eggs), pea (starfish), and heepali is the bait used. The place of fishing is at a headland or other suitable place.Fishes to be caught by this method of fishing are: uhu, halahala,[32] hou, aawa,[33] oopukai,[34] hinalea, aniholoa,[35] awela.[36]

6. Ke kamakoi. Ekolu anana ka loa o ke kamakoi (he laau) ohe, a he hau. Ekolu no hoianana ka loa o ke aho, he aama, he ina, he pea, he heepali, ka maunu. O kahi e lawaiaai, he lae, he wahi e ae no hoi e kupono ana. Na ia e loaa i keia lawaia ana: He uhu,he halahala, he hou, he aawa, he oopukai, he hinalea, he aniholoa, he awela.

7. Kaee. The net is called nae, a net of very small mesh, and the place of fishing is the rocky floors covered witha very thin sheet of water. All kinds of small [[178]]fishes are taken in by this net, such as ohua,[37] paoo,[38] aholehole,[39] baby maninis, and so forth.

7. Kaee. He nae ka upena, he upena makalii loa, ma ke kaheka e lawaia ai. O [[179]]na ia liilii a pau loa ka ia upena e ohi ai. Eia na inoa: Ohua, paoo, aholehole, puamanini, a pela aku no.

8. Basket. This is woven in the manner of wicker chairs, with the opening on the top,and standing about one foot high. Wana,[40] ina and haukeuke[41] are used as bait. The place of this method of fishing is in the sea, in coral, flatbottom and rocky places. The basket is placed in position and the man swims away.When the fishes enter [the basket] the man collects them. The fish caught is hinalea only, and no other kind.

8. Hinai. He mea i ulana ia e like me ka noho ie, a hamama ka waha i luna, hookahikapuai ke kiekie, “He wana, he ina, he haukeuke, o ia na maunu.” O kona wahi e lawaiaai, malalo o ke kai, ma kahi pukoakoa, ma kahi papa, ma kahi pa ala. Kukulu ka hinai,au ke kanaka ma kahi e, a komo ka ia, kii aku ke kanaka. Eia ka ia, he hinalea waleno, aohe ia e ae.

9. Basket with a large opening. A large basket, two feet high, for deep sea fishing.These are the fishes caught: Panuhunuhu,[42] halahala, uhu.

9. Hinai puka nui. He hinai nui, elua kapuai ke kiekie, no ka hohonu ia, eia na ia:He panuhunuhu, he halahala, he uhu.

10. Uluulu net. Two sticks each a yard long, the net a yard wide. The place for fishing is inthe sea. The fishes are in holes; there is where this net is used. One man holds thenet on one side of the hole, and another man with a pole stirs up the water in thehole to drive the fish into the net. The fish to be caught are the kumu,[43] the uhu, and so forth.

10. Upena uluulu. Elua laau, he iwilei ka loa, he iwilei no ka laula o ka upena. Okahi e lawaia ai, i loko no o ke kai, he lua kahi o na ia e noho ai, malaila keiaupena. Hookahi kanaka me ka upena ma kekahi aoao o ka lua, hookahi kanaka me ka pulae oo ai i ka lua, i holo mai na ia, a komo i ka upena; o na ia e loaa, o ke kumu,ka uhu, a pela aku.

11. The sea net. This net is called by fishermen, the “mouth of a shark;” the uluulu net (No. 10) the “belly of the shark,” and the hinalea fishing basket (No. 8) the “eye of the shark.” In these kinds of fishing fishermenare liable to be eaten by sharks, hence the expressions. The placing of the net isdone down in the deep sea. One dives down, clears away the rocks and places the netin position, then the fish enter.

11. Ka upena kai. O keia upena, ua kapa ia e na lawaia ka waha o ka mano. O ka upenauluulu hoi he opu no ka mano, o ka hinai hinalea, he maka no ka mano. O keia mau lawaiahe pau i ka mano, nolaila, olelo ia pela. O kahi e ku ai o ka upena, o lalo o ka hohonu,luu a lalo, ohi ae ke “a” a kaawale, kukulu iho ka upena, alaila komo ka ia.

12. Spearing. It is a long pole, three yards long, with a very sharp-pointed pieceof iron[44] half an arm’s length at one end. This method of fishing is not suited to those whodo not know how to dive, but only to those who are long-winded in diving and knowhow to spear. A fisherman dives and stays down, and the way he stays down is by graspingthe bottom with one hand, while the other holds the spear, watching for a fish tocome around, and when it does come in sight it is speared; all kinds of fish in theocean. The length of time it takes to stay down is about half an hour, but in casea shark is encountered, fully one whole hour may be taken in staying down in the deep.How wonderful![45]

12. Ke o. He laau loihi, ekolu iwilei ka loa, he hao winiwini oioi loa, hookahi hailima ka loa. O keia lawaia, aohe pono i ka poe ike ole i ka luu, aia wale no o kapoe aho loa i ka luu ana a me ke o. Luu a lalo noho, o ke ano o ka noho ana, he kaomikahi lima i lalo, hookahi lima i ke o. Nana o ka ia holo ae, a ike, ia wa e o ai.O na ia a pau loa o ka moana. O ka loihi o ka noho ana i lalo, he hapa hora paha.Ina halawai me ka mano, hookahi hora okoa e noho ai i lalo o ka hohonu, kupanaha maoli.

13. Drawing net. It is a large net eighteen fathoms long and seven feet wide. It isa net drawn through the sea, two men holding it, while four men drive in the fish.

13. Upena kuu. He upena nui no ia, he 18 anana ka loa, ehiku iwilei ka laula. He upenaau ia ma ke kai, elua kanaka ia ia ka upena, eha kanaka kapeku i ka ia.

14. A hulihuli[46] net. It is taken and placed in position in the sea. Then the rocks are turned over,thus driving the fish into the net.

14. He upena hulihuli. Lawe aku la a loko o ke kai kukulu, huli i ke aa, alaila, holomai a komo i loko o ka upena.

15. Pakuikui (thrashing) net. A man swims seaward drawing the net, while another man thrashesthe sea from the land side. On account of the noise the fishes run into the net.[[180]]

15. He upena pakuikui. Ma kai ka upena e au ai o ke kai me ke kanaka. Mauka kekahime ka laau e pakuikui ai. No neia koele holo ka ia a komo i ka upena.[[181]]

16. Squid spearing. [The fisherman] takes a pole in the sea with which to thrust inthe hole, thereby killing the squid.

16. Ka o hee. Me ka laau e hele ai i loko o ke kai, e o ai i ka lua, alaila, makeka hee.

17. The turtle net. It is forty fathoms long and four fathoms wide. Ten men are necessaryto handle this net to despatch a turtle. Not, however, until a turtle is seen floatingon the surface of the sea is the net cast. Sometimes from one to five turtles aretaken at one haul. All these different methods of fishing are done in the sea by divingand wadings in actual person, without canoe. This is a summary of all the differentmethods of fishing in the sea, except by canoes.

17. Ka upena honu. He kanaha anana ka loa, eha anana ka laula, he umi kanaka ka ponoo keia upena, alaila, make ka honu. Aia nae a ike ia ka honu e lana ana maluna o kekai, alaila, kuu ka upena. Mai ke kahi o na honu a ka elima honu, alaila pau i kahei i ka upena. O keia mau lawaia a pau, maloko o ke kai e luu ai me ke kino maoli,aohe waa. O ka pau keia o na lawaia a pau loa i loko o ke kai, koe na lawaia ma kawaa.

FISHING FROM CANOE.

NO KA LAWAIA WAA.

1. Squid fishing. The cowrie shell is the bait, together with a stone. Spurs whichare curved [forming the hook] are fitted behind the shells whereby the squid is caught.The shell and the stone are both alike, the squid will not seize it if the stone isnot identical with the shell; the stone underneath, the shell on top. A stone is cutto resemble the shell [in size and shape]; if the shell is spotted the stone mustbe spotted, and so in all other particulars. If the stone and shell are good and exactlyalike, the squid will seize it. The man who is in the canoe shakes the line in orderto move the shell and stone, which the squid pursues to grip. If the shell is a goodattraction the catch may amount to forty squids, or perhaps a little less.

1. Luhee. He leho ka maunu a me ka pohaku, he mau kala mahope o na leho, ua hoopioia a kekee, oia ka mea e make ai ka hee. O ka leho a me ka pohaku ua like loa laua,aole e ai ka hee ke like ole ka pohaku me ka leho. Malalo ka pohaku maluna ka leho.Ua kalai ia ka pohaku a like loa me ka leho; he onionio ka leho, he onionio ka pohaku,pela no na ano a pau loa. Ina maikai ka pohaku me ka leho, a like loa, alaila, hahaika hee. O ke kanaka hoi o luna o ka waa, he lulu i ke aho, i oni ka leho me ka pohaku,alaila, hahai ka hee e puliki. Ina he leho ai, alaila, hiki ka nui o na hee i ka kanaha,a emi mai.

2. Looking for squid. The squid is the fish. A hook with a stone attached formingthe bait are the things that catch it. When fishing, chew the kukui[47] [nuts] and blow it on the sea to calm it whereby the bottom is made clear, and whenthe squid is located the hook is let down. There are several varieties of this fish(the squid), and it has a body which it can transform in various ways; that is whythe kukui is blown over the sea, to calm it and [permit] the squid [to be] plainlyseen. Here are the different forms of the squid at different times: In the morningthe form resembles that of breadfruit, that is, the skin. Toward noon it is red. Inthe afternoon it is brown, similar to seaweed. In the evening it is dark like thecoral. All squid, both large and small, change in the same way. Therefore those whoare not learned in discerning the squid are not fit to go out on this kind of fishing.

2. Okilo hee. He hee no ka ia, he kakala a me ka pohaku, ua hoopili ia i ka maunu,oia kona mea e make ai. I ka wa e lawaia ai, mama ke kukui a pupuhi i ke kai i malino,a ike ia o lalo, a ike ia ka hee, alaila, kuu iho ke kakala. He nui na ano o keiaia o ka hee, a he nui kona mau kino ke hoololi mai, a oia ke kumu i puhi ia ai kekukui i malino ke kai, a maopopo ka hee. Eia na ano o ka hee, a me na manawa: I kekakahiaka, he ulu ke ano, pela ka ili. A awakea ae, he ula. Aui ka la, eleele anolimu kala. A ahiahi, ano eleele, pukoa. O na hee a pau loa, mai ka hee nui a ka heeliilii, pela ke ano. Nolaila, pono ole ka poe ao ole ia i ka okilo hee.

3. The lau [net]. This net is fourteen fathoms long and is of two kinds. If the net is fourteenfathoms long many people will take part in the fishing. It means this: Three timesforty fathoms is the length of the rope to which ki leaves are fastened in small bundles. If the net is nine fathoms long the leaf ropeis six times forty fathoms. The dry leaves of the ki plant are used for the purpose, and the bark of the hau[48] is the [[182]]rope. This is done to scare the fishes of the sea.[49] The method of fishing is done in this way: The ki leaves and net are placed in two canoes. Most of the people are on shore pullingthe ki leaf rope, and some in canoes. Thus the fish are driven to a suitable place wherethe net is payed out. Many kinds of fish are caught by this method of fishing.

3. Ka lau. He umikumamaha anana ka loa o keia upena, elua ano o keia upena. Ina umi-kumamahaanana ka loa o ka upena, he lau lele ka lau. Eia ke ano, he ekolu lau anana ka loao ke kaula pua i ka laki. Ina eiwa anana ka loa o ka upena, eono kanaha ka loa o kalau. He lau maloo o ka laki ka lau, he ilihau ke kaula. Ua hana ia keia mea, [[183]]i mea e makau ai na ia o ke kai. O ka lawaia ana, maluna o na waa ka laki me ka upena,elua waa. Mauka ka nui o na kanaka e huki ai i ka laki. Ma ka waa kekahi. Pela noe a ai i ka ia a kahi maikai, kuu ka upena. He nui loa na ia e make i loko o keiaupena lawaia.

4. Kawaa net. It is a large net, and three are used in this method of fishing. Each is twentyfathoms long. Three canoes are employed; one canoe is loaded with stones and two withnets. One canoe pays out its net, and so does the other, in opposite direction. Thenthe canoes curve and go inland as the big stones are being thrown down. In this methodmany fishes are caught.

4. Upena kawaa. He upena nui ia, ekolu upena o keia lawaia, he iwakalua anana ka loao ka upena hookahi, pela na upena ekolu. Ekolu waa, hookahi waa pohaku elua waa upena.Kuu kekahi waa, a pela kekahi waa, alaila, wehe na waa a holo i uka, me ke kiola ona pohaku nui i lalo. Ma keia hana ana ua make na ia he nui.

5. Large-mouth net. This has appliances called pula,[50] which means, a rope twenty fathoms long, the hala[51] leaves and akia[52] being the pula, which are set one foot apart. These pulas are forty in number, and in some cases more are used. These are used to drive thefish to where the net is located. With this net of the fisherman, the resourcefulnessof man is made apparent. The net is first located at rough or bad places, where thefish mainly gather, and left there. Then the pula is drawn, and the fish, on seeing it, run to the rough place and are all caught inthe net.

5. Upena waha nui. He pula ko keia, eia ke ano, he iwakalua anana ka loa o ke kaula,he lauhala me ka akia ka pula. He kapuai ke akea mai kekahi pula a kekahi pula, hekanaha ka nui o na pula, a he oi loa aku kekahi. O keia mea i hana ia ai i holo kaia i kahi o ka upena. Ma keia upena a ka lawaia, ua ike ia ko ke kanaka noonoo. Ualawe mua ia ka upena a kahi ino, kahi o na ia e noho nui ai, alaila, waiho ka upena.Ia wa e au ai ka pula, a ike na ia i ka pula, alaila, holo i kahi ino. Ia wa, paulakou i ka hei i ka upena.

6. Hanging net. Three canoes are employed for this net, one for actual fishing andtwo to carry the nets. One canoe, which is the one on the right-hand side, carriesthe bag, the other canoe is the one on the left-hand side. [In setting the nets] thebelly of the net forms the juncture of the two nets. At the mouth of the side netsthe fishermen dive toward the middle, driving the fish away back in the bag and arethus caught.

6. Upena hoolewalewa. Ekolu waa o keia upena, hookahi waa lawaia, elua waa upena.I kekahi waa ka eke, oia ka waa akau, a o kekahi waa hoi, he waa hema. O ka eke mawaena, oia ka opu o ka upena, he huina ia o na upena a elua. A ma ka waha o na upenapa e luu ai ke kanaka, a mawaena hoi, alaila, holo ka ia a komo loa i loko o ke eke,pela e make ai.

7. Pakuikui net. It is the same net as above, with a bag, but with different operations. Polesfour fathoms long are used. When the net is cast at its located place, [[184]]then the poles are thrust in the sea. The fish are thereby frightened into the netin an angry and mighty rush. Such is the method of this fishing.

7. Upena pakuikui. O kela upena hookahi no, he eke, aka, he okoa na hana, he laauloihi, eha anana ka loa. A paa ka upena i kahi i kukulu ia ai, maua, o na laau ilaloo [[185]]ke kai, makau holo i loko o ka upena, me ka hele huhu ikaika loa, pela ke ano o keialawaia ana.

8. Flying-fish net. This is a large net, being eighteen fathoms long and six fathomshigh, and the mouth is twelve fathoms long. This is a fine-meshed net. These are thenames of the different kinds of these nets: nukunuku a ula, single mesh, double mesh, triple mesh. Many canoes carry this net, about thirty.Sometimes one canoe carries the net; sometimes five, and so on. The net canoe leadswith six men aboard; the paddle-men are called “flying-fish paddlers.” The canoesare paddled uniformly when encompassing [the fish] without one slacking backward;when near the net the canoes are backed, then the net is drawn in. There are two canoesallotted for receiving the fish, a younger and an elder[53] canoe. The younger canoe is the one belonging to the net owner; the elder canoe isthat belonging to the paddle men. The tally fish belongs to the wife of the net owner.In the net canoe there are three apportionments; the steersman in the stern of thecanoe, the paddler in the bow of the canoe, and the midship paddler. These are thedifferent men who share their apportionment[54] with the net owner.

8. Upena malolo. He upena nui keia, he umi kumamawalu anana ka loa, eono anana kekiekie. He umi kumamalua anana ka loa o ka waha, he upena makalii keia. Eia na inoai loko o keia upena. He nukunuku a ula, he makahi, he makalua, he makolu. He nui loana waa o keia upena, he kanakolu i kekahi wa hookahi waa upena, a i kekahi wa elimawaa upena, a pela aku. O ka waa upena mamua e hoe ai, eono kanaka o luna; ua kapaia ka poe hoewaa, “he pahoe malolo.” He hoe like na waa i ka hoopuni ana, me ka emiole i hope o kekahi waa, a kokoke i ka upena, alaila, hoemi na waa i hope, alailahuki ka waha o ka upena, pela kona lawaia ana. Elua waa ia, he waa pokii, he waa hiapo.O ka waa pokii, oia ko ka mea upena, o ka waa hiapo, oia ko ka pahoe. O na ia helu,na ka wahine a ka mea upena. I luna o ka waa upena, ekolu mahele: He pale hope, mahopeo ka waa; he pale ihu mamua o ka waa; he honua ma waena. He mau kanaka okoa no keia,he mahele nae ka ia me ka mea upena.

9. The kapae. This method of fishing is done during windy days. The fish is the flying-fish. Theline is twenty-seven fathoms long. This fish is caught with hook baited with lobster,or flying-fish meat. The wind and tide bear these. This fish, the flying-fish is buoyant on the sea, and so is the line; thus this fish is caught. Thirty and less of theseflying-fish are caught in this method of fishing.

9. Ke kapae. I loko o ka wa makani keia lawaia ana. He malolo ka ia, o ka loihi oke aho he iwakalua-kumamahiku anana ka loa. He makau ko keia ia, he ula ka maunu,he io malolo. O ka makani ka mea nana e lawe keia me ke au pu, o keia ia o ka malolo,he ia lana i luna o ke kai, a pela ke aho ka lana i luna, pela e make ai keia ia.He kanakolu malolo o keia lawaia e loaa a emi mai no hoi.

10. The koheoheo. Koheoheo is a piece of wiliwili wood with a live flying-fish attached. The line is five fathoms long, the objectis to allure the dolphin, and when it becomes ferocious the line and hook is thrown.When the fish bites the paddling of the canoe ceases. The dolphin is a very game fishwhen caught with a hook, it is a great struggler and snorts when leaping up. A largefish is a fathom and over, long, and a small fish is muku (four and a half feet). A large fish is called a lapalapa, also ao, having a breadth of a yard from the forehead to the mouth. Here are the differentnames of the dolphin: Lapalapa, oa and papaohe. The principal food of this fish, the dolphin, are flying-fish, lelepo and puhikii.

10. Koheoheo. He laau wiliwili ke koheoheo, a he malolo ola no hoi. Elima anana kaloa o keia aho. O keia hana he hoowalewale i ka mahimahi, a hae ka mahimahi, alailakuu ke aho me ka makau. A ai ka ia, alaila pau ka hoe ana o ka waa. He ia hae ka mahimahike paa i ka makau, he ia ahai, a he ia puoho e lele ai i luna. He anana a puehu kaia nui, a he muku ka ia liilii. He lapalapa ka ia nui, a he ao kekahi, he iwilei kapalahalaha mai ka lae a ka waha. Eia na inoa o ka mahimahi: He lapalapa, he ao, papaohe.O ka ai a keia ia o ka mahimahi, o ka malolo, o ka lelepo, o ke puhikii.

11. Kahala[55] fishing. Five times forty fathoms is the length of the line. This fish requires anabundance of line, and hooks also. The abode of this fish is a koa [station or ground]. This fish does not live in any other part of the sea, only ata koa. This is a small mound in the bottom of the ocean; a deep pit is different from this.It is a plain mound not fully cognizant to the fisherman, but by letting down thehook and line it is learned that the koa is good, the hook does not entangle.

11. Lawaia kahala. Elima kaau anana ka loa o ke aho, he nui ke aho o keia ia, a pelano ka makau, a o kahi noho o keia ia he “koa.” Aole e noho keia ia ma na wahi e aeo ke kai, aia wale no ma ke koa. No ke koa. He wahi ahua i lalo o ka moana, he okoaka hohonu, he okoa keia. He ahua waiho wale, aole nae i ike pono ia e na lawaia, aka,ma ke kuu ana i na makau, a me ke aho i maopopo ai he maikai ke koa, aohe mau o kamakau.

The koa (station) is a place of great enjoyment by all the kahalas. The size of the station is about the same as that of a small village with housesstanding and the people gathered in crowds. According to the depth to the koa, so is the length of the line. Forty hooks are attached to a line when letting down,some less, some more. A stone [[186]]as large as a poi pounder is at the lowermost end, and from the stone to the [nearest] hook is a distanceof one fathom. As the line hangs perpendicularly so the hooks hang, a yard from onehook to another, and so on till all the forty hooks are fastened. These hooks arecalled kaka, ulaula, koae, lehe, mokuleia. These are the fishes caught on the lower hooks, and on the uppermost hook are thekahala caught.

He wahi lealea nui loa ia ke koa e na kahala a pau loa. Ua like ka nui o ke koa mekekahi kulanakauhale uuku, e ku ana na hale me ka mumulu o na kanaka. E like me kahohonu o ke koa, pela ka loihi o ke aho. He kanaha makau o ke aho hookahi ke kuu,a he emi mai kekahi, a he oi aku kekahi. He pohaku ma ka pikoi o lalo loa, ua likeka nui me ka pohaku kui poi, mai ka pohaku a ka makau hookahi anana ke akea. E likeme ka [[187]]pii pololei ana o ke aho i luna, pela ka makau e kau ai, he iwilei ke kowa mai kekahimakau a kekahi makau, pela no e pii ai a pau na makau he kanaha. O ka inoa o keiamau makau, he kaka, he ulaula, he koae, he lehe, he mokuleia, oia ka ia o na makaumalalo. Ka makau o luna loa, he kahala ka ia.

Muhee, opelu, and squid, are the baits for the kahala fish when the line is let down for the fish to eat. The shaking of the line indicatesthe biting of the kahala. In this method of fishing, landmarks are necessary to properly identify the station.It could not be found merely by seeking without certain objects on land. The landmarksto be looked for are as follows: Hapuu is the most noted koa in the sea of Alenuihaha, north of Kohala, Hawaii. Hukiaa is the land to which thisstation belongs, and there is a wide extent from the land to this koa of Hapuu, about three miles distant perhaps. It is over five times forty fathomsin depth.[56]

He muhee, he opelu, he hee ka maunu o ke kahala i ka wa e kuu ia ai o ke aho a aika ia. Ma ka oni o ke aho e ike ia ai ua ai ke kahala. He maka ko keia lawaia, e ponoai ke hana; aole e loaa wale ke koa ke huli me na hoike ole ma ka aina. Aia a loaana hoike penei: O Hapuu, he koa kaulana loa, aia ma ka akau o Kohala i Hawaii, make kai o Alenuihaha. O Hukiaa, ka aina nona ua koa nei, ua akea loa mai ka aina ouka, a ke koa o Hapuu, ekolu mile paha ka loa. Elima kaau anana a helelei aku konahohonu, (o ke ano o ke kaau a me ka helelei,) he kanaha anana i ke kaau, helelei,he mau anana keu mawaho o ka umi, a pela aku.

The landmark to be looked for is Hapuu, in the lowlands of Halawa, which is six milesdistant. It is a temple, built by Kamehameha, called “House of Kaili.” The mark tobe looked for in the uplands is Puuiki, a toboggan slide, which is Upolo, west ofHukiaa. When these come in line, the fishing ground (koa) is located, and that is the only proper mode of fishing for the kahala.

O ka maka o uka e nana ai, o Hapuu i kai o Halawa. Eono mile ka loa. He heiau ia naKamehameha, o Hale o Kaili. O ka honua o uka e nana ai, o Puuiki, he holua, aia iUpolu ma ke komohana o Hukiaa. A kupono keia mau mea, alaila, loaa ke koa e lawaiaai, a pela wale no e pololei ai ka lawaia ana o ke kahala.

12. Kakauhu. A narrow net not deep, a fathom long, four sticks, the opening being rectangularin shape. An uhu, a live one, is used as a decoy to ensnare the stranger uhu.[57] It is kept secured by a line, and when it becomes tamed the net is cast. That isthe way this fish is caught.

12. Kakauhu. He upena pananai, aohe hohonu, he anana ka loa, eha laau, he huinahake ano o ka waha. O kekahi uhu no ka maunu, he uhu ola, he uhu hoowalewale i ka uhumalihini. Ua hana ia i ke aho a paa, aia a laka ia uhu, alaila, kuu ka upena. Pelae make ai ia ia.

13. Maomao[58] fishing. The maomao net is three fathoms long. Lobster is the bait for the maomao, and sometimes pohue is used. The pohue bait is a piece of bitter calabash, made in a circular shape and blackened in thefire, and tied to the opening of the net, thus: there are four sticks encircling themouth [of the net], and on this mouth the pieces of pohue are placed, floating on the sea. The maomao on seeing the pohue floating takes it for bait and is thus ensnared.

13. Lawaia maomao. Ekolu anana ka loa o ka upena maomao. He ula ka maunu o ka maomao,he pohue kekahi. No ka maunu pohue, oia ka apana ipu awaawa i hana ia a poepoe, kunikuniia a eleele i ke ahi, e kau ana ma ka hanai o ka upena. Eia ke ano, eha laau ma kawaha a puni, a ma ia waha e kau ai na apana pohue me ke kilepalepa i ke kai. Ma kaike ana o ka maomao i keia hana a ke pohue, kuhi oia he maunu, pela kona hei ana.

14. Long loose net. It has a circular mouth, and across the center of the net is astring to which the bait is fastened. In the bottom of the net is a stone which holdsit down, thus is this method of fishing.

14. He upena luelue. He poepoe kona waha a puni, ma waena ka piko o ka upena, e paaai ke aho, a malaila no ka maunu. Malalo o ka okole o ka upena ka pohaku, oia ka meanana e kaohi ka upena i lalo; pela kona lawaia ana.

15. Kala basket fishing. Basket is its net, plaited as the basket in the basket fishing. Kala[59] is a nourished fish, fed with sea-weed, with taro and with squash. This continuesuntil the fish fattens, then a basket with food is let down. After the fish have becomeaccustomed to the treatment the catching net is let down. That is the method of itscatching.

15. Hinai pai kala. He ie kona upena, ua ulana ia a me he hinai hooluuluu la. He iahanai ia ke kala, i ka limu kala, i ka ai, i ka ipu pu. Pela no e hanai ai a momona,alaila kuu ka hinai me ka ai no. A walea, alaila, kuu ka hinai e make ai ke kala,pela kona lawaia ana.

16. Of the ahi. Four hundred fathoms is the length of the line. Large hooks are required, with aku and opelu as bait. A nice flat stone is used as a sinker and when two times forty fathoms ofline have been payed out into the deep, it is pulled up, then the weight drops andthe ahi is caught by the hook. Then the fish dives carrying many forty lengths with it. Theahi[60] is a very ferocious and powerful fish, and of [[188]]prolonged vitality. The ahi will bear away three times before it dies. It has a very large body, fat and fullof meat. Its meat is like that of a pig in thickness.

16. No ke ahi. Hookahi lau anana ka loa o ke aho, he makau nunui kona, he aku, heopelu ka maunu. He pohaku maikai palahalaha ka paka, elua kaau anana o ke aho e komoi ka hohonu, alaila huki, ia wa haule ka paka, a make ke ahi i ka makau. Ia wa, ahaika ia i lalo, nui loa na kaau e lilo i ka huki ia e ka ia. He ia huhu a ikaika loake [[189]]ahi, he ia ola loihi, ekolu ahai ana, alaila, make ke ahi. He nui loa kona kino, heia momona, a he ia io nui. Ua like kona io me ko ka puaa ka manoanoa.

17. Opelu fishing. The net is six fathoms long, with squash as bait.

17. He aei opelu. Eono anana ka loa o ka upena, he palaaipu kona maunu.

18. The holahola[61] (poison) net. Here is the method: Surround the fish hole with the net, then scatterthe poison, thus killing the fishes.

18. He upena holahola. Penei ke ano, he pa i ka lua ia ka upena a puni, alaila, holai ka auhuhu, pela e make ai na ia.

19. The iao. A nae net is used for its catching, a very fine-meshed net. It is exactly two fathoms long.Here is the description: [the net] two fathoms; two men to handle it, the beaterscoming towards the front of the net. Two kinds of fish are caught with this net, theiao[62] and the nehu.[63]

19. He iao. He nae kona upena, he upena makalii loa, he lua paa ka loa. Eia ke ano,elua anana; elua kanaka o ia upena, o na pai mai mamua o ka upena, elua ia o keiaupena, he iao, he nehu.

20. The aku.[64] A fishing pole is used for securing this fish, with iao as bait. The iao is a decoy, it allures the aku then the hook and line is thrown whereby the aku is secured.

20. Ke aku. He makoi ko keia ia, he iao ka maunu. (He mea hooluuluu ka iao.) Nanae hoowalewale ke aku, alaila, kuu i ka makau me ke aho, alaila, make ke aku.

21. The kolo net. This net is made of very strong-fibered rushes, four times forty fathoms long,and three fathoms in height. Many people are required to draw it, some in canoes andsome on dry land.

21. Upena kolo. He ahu awa ka upena, eha kaau anana ka loa, ekolu anana ke kiekie,he nui na kanaka ke huki, ma ka waa kekahi, ma kahi maloo kekahi.

OF NIGHT FISHING.

NO KA LAWAIA PO.

1. Ku kaula. The catch is the ulua,[65] the kahala, and so forth. The line and sinker is let down, the line being forty fathoms long.Flying-fish, lobster, lelepo and so forth are used for bait. In the afternoon [the fisherman] sets sail, arriving[at the fishing grounds] in the evening. When the weight is let down it is dark; theulua and other fish are caught during the night.

1. Ku kaula. He ulua ka ia, he kahala, a pela aku no. He paka a me ke aho ka mea ekuu ai, hookahi kaau anana ka loa o ke aho, he malolo ka maunu, he ula, he lelepo,a pela aku no. Aia a aui ka la, holo, a ahiahi hiki. Kuu ka paka, poeleele, ai kaulua a me na ia e ae, pela a ao ka po.

2. Kapapa ulua. The canoe is paddled along, at the same time making a noise by striking the paddlesagainst the canoe. The ulua hears it and follows the canoe, then the line and hook is payed out and the ulua is caught.

2. He kapapa ulua. Hoe ka waa, me ka hookoele i ka hoe i ka waa. Lohe ka ulua, hahaii ka waa. Ia wa, kuu ke aho me ka makau, make ka ulua.

3. Welea.[66] The line is nine fathoms long, with a hook; hinalea, aawa, moano[67] and so forth being its bait.

3. Welea. Eiwa anana ka loa o ke aho, he makau kona, he hinalea, he aawa, he moano, a pelaaku, kona maunu.

4. Aweoweo.[68] Its fish line is six fathoms long, with a hook; paoo being its bait.

4. Aweoweo. He eono anana kona aho ka loihi, he makau no, a he paoo ka maunu.

5. Shark fishing. It is an entangling, large net, forty fathoms long and four fathomshigh. Many sharks are caught in this net.

5. Lawaia mano. He hihi kona upena, he upena nui, he kanaha anana ka loa, eha ananake kiekie. He nui na mano e make i keia upena.

6. The awa net. This net is called mahae, the meaning thereof being four fingers in a bunch may be run through a mesh. Itis three times forty fathoms long and three fathoms high. Encircling is the methodapplied in this kind of fishing, with a canoe at either end and moving in a circleuntil the fish which collect at one place are caught, because it is the habit of thisfish, the awa,[69] to eat sea moss together at the same [[190]]place; and while feeding indifferently on sea moss was the time of its being surrounded.The awa is a large fish, its body being a muku (four and a half feet), or a yard, and so on in length.

6. He upena awa. He mahae ka inoa o ia upena, eia ke ano o ia olelo. Eha manamanae komo i loko o ka maka hookahi. Ekolu kanaha ka loa. Ekolu anana ke kiekie. He kaapunikona lawaia ana, he waa ma na kihi elua, pela no e hele kaapuni ai, a puni na ia enoho ana i kahi hookahi. No ka mea, he mea mau i keia ia o ke awa ka [[191]]ai i ka limu ma kahi hookahi. Ia ia e nanea ana i ka ai limu, o kona wa ia e puniai i ka upena a hei. He ia nui loa ke awa, he muku, he iwilei, e pela aku no konakino.

7. The thrashing net. Four times forty fathoms is the length of this net and six yardshigh. Its method of fishing is to place the net mainly in a straight line, but curvingat one end. The reason for that is, that when the fish is going parallel to the neton turning back they will be caught at that place. One man splashes the sea from thefront with the paddle, to stir the sea and scare the fish. Many fishes may be caughtin this net.

7. Upena hahau. Eha kanaha anana ka loa o keia upena, eono iwilei kona kiekie. O konalawaia ana, he moe pololei ka waiho ana o ka upena, a ma kekahi lihi, he moe poaipio, o ke kumu i hana ia ai peia, i hele ka ia ma ka pololei o ka upena, a hoi hope,alaila, hei i kela wahi. Hookahi kanaka nana e hahau i ke kuau o ka hoe mamua, i haluluke kai holo ka ia. He nui loa na ia i keia upena ke hei.

8. The alihilele net. It is six fathoms long, with leaves on either. Two men are engaged with thenet. Large mullet are the fish caught in this net.

8. Upena alihilele. Eono anana ka loa. He lau ma kela aoao a pela ma keia aoao. Eluakanaka ma ka upena, he anae ka ia a keia upena.

9. Ani net. It is ten fathoms long, two men being employed, the feet being the splash, hencethe name ani. Mullet, weke, oama, uouoa are the fishes caught.

9. Upena ani. He umi anana ka loa, elua kanaka, o na wawae ke kapeku, oia kela inoa“he ani.” He anae, he weke, oama, uouoa, oia na ia.

10. Ohua palemo net. It is one fathom in length; ten men are employed in fishing with this net. Theohua and the akilolo[70] are the fishes of this net.[71]

10. Upena ohua palemo. Hookahi anana ka loa, he umi kanaka o keia upena e lawaia ai.He ohua a me ka akilolo, na ia o keia upena.

This is the end of the narrative on nets and fishes.[72] But one thing more: about endurance men in ocean diving and fishing. They are veryfamous until this day, and there are records about them which are preserved with thispeople.[[173]]

O ka pau keia o na upena a me na ia. Eia ka mea i koe, o na kanaka aho loa i ka luumoana, a me ka lawaia. Ua kaulana loa ia poe a hiki i keia la, a he mau moolelo noko lakou e waiho nei i loko o keia lahui kanaka.[[192]]

[1] Kahala, amber-fish (Seriola purpurascens). [↑]

[2] A time of famine. [↑]

[3] Hinalea, wrasse-fish (Thalassoma ballieui). [↑]

[4] Opule, wrasse-fish (Anampses cuvier). [↑]

[5] Aku, bonito (Gymnosarda pelamis). [↑]

[6] Akule, mackerel scad (Trachurops crumenophthalma). [↑]

[7] Oio, bone-fish (Albula vulpes). [↑]

[8] Moi (Polydactylus sexfilis). [↑]

[9] A’u, sword-fish (Xiphias gladius). [↑]

[10] Manini, surgeon-fish (Teuthis sandwichensis). [↑]

[11] The fisher-folk’s deities throughout the islands were simply certain designated stones;in no case were they carved images. [↑]

[12] Hahamau, a term for hand fishing by feeling for and seizing such as are found in rocky ledgesof the sea-coast. It is not confined to night search, though it is naturally governedby the tide. [↑]

[13] Ready for quickly clutching, or closing upon the prey. [↑]

[14] Heepali, small rock squid (Octopus). [↑]

[15] Olali (Thalassoma purpureum). [↑]

[16] Hou, snoring-fish (Thalassoma purpureum). [↑]

[17] Awela (Thalassoma purpureum). [↑]

[18] Niholoa, unclassed. [↑]

[19] Manananalo, unclassed. [↑]

[20] Paolakei, Paokauila, Paoluahine, all unclassed. ↑ [a] [b] [c]

[21] Holoholo, a running after, here and there, in one’s search, hence the name. The net here describedis now known as upena poo, head net. [↑]

[22] Alahee, known also as walehee (Plectronia odorata). The use of this wood for a circular net frame, on account of flexibility, mustbe of young plants or slender branches, as the mature tree furnishes a close-grained,hard and durable wood. [↑]

[23] Uhu, wrasse-fish (Julis lepomis, Callyodon lineatus). [↑]

[24] Kala, surgeon-fish (Acanthurus unicornis). [↑]

[25] Uouoa, mullet (Chaenomugil chaptalii). [↑]

[26] Manini, surgeon-fish (Hepatus sandwichensis). [↑]

[27] Nenue, rudder-fish (Kyphosus fuscus). [↑]

[28] Hinalea, wrasse-fish (Thalassoma ballieui). [↑]

[29] Lauhau, butterfly-fish (Chaetodon quadrimaculatus). [↑]

[30] Aama, crab. [↑]

[31] Kikomo (not identified). [↑]

[32] Halahala, not classed; a fish resembling the uhu except in the colorings. [↑]

[33] Aawa (Lepidaplois albotaeniatus). [↑]

[34] Oopukai (Cirrhitus marmoratus). [↑]

[35] Aniholoa, unclassed. [↑]

[36] Awela (Thalassoma purpureum). [↑]

[37] Ohua, wrasse-fish (Cantherines sandwichensis; Osbeckia scripta). [↑]

[38] Paoo (Salarias, species.) [↑]

[39] Aholehole (Kuhlia malo). [↑]

[40] Wana and ina, sea-urchins. [↑]

[41] Haukeuke, not classed. [↑]

[42] Panuhunuhu, parrot-fish (Callyodon gilberti). [↑]

[43] Kumu, goat-fish (Pseudupeneus porphyreus). [↑]

[44] This is modern, as iron was not available till after Cook’s arrival, although in ancienttime weke was the term for such metal. [↑]

[45] Hawaiians like to dwell on the marvelous. [↑]

[46] Hulihuli, searching; turning over. [↑]

[47] Kukui (Aleurites moluccana). The chewed nuts produced the same effect on troubled waters as the modern use ofoil. [↑]

[48] Hau (Paritium tiliaceum). The bark of the hau in long strips, furnished excellent material for heavy cord and even rope, made upwhile fresh and green, or if dried, by soaking it in water to render it pliable. Itwas made by plaiting, rather than in twisted strands, and of such size as the purposein hand required. It was with three cables of twelve strands of hau in the effort to haul the Cleopatra’s Barge from her stranded position in the bayof Hanalei, in 1824, that the unaided muscular strength of an immense team of nativesrolled the vessel over on her keel and broke off the mainmast to which the cableswere attached. [↑]

[49] In both lau and bag-net fishing very fine-mesh nets are used. The lau is a rope with dry ti leaves—three or four—strung in it at intervals according to size. For conveniencein handling, this rope is formed of ten fathom lengths, and when the ti leaves are inserted each length is called a kumu lau. There may be as many as ten lengths used in fishing for ohuas, depending on the number of people participating, but not less than four, one beingrequired at each end of the lau and one at each end of the net. At first the kumu laus are joined in the center, which point is marked by a slender stick some six feetlong of about an inch in thickness, called kuku. The laus which up to this time have been dragged along in a bunch are then payed out fromthis central point, each leader going in an opposite direction. The others divide,half going to one side and half to the other of the kuku, for the purpose of pressing down the leafed rope and at the same time pushing itforward. Having come to the end of their respective laus the leaders work forward and gradually form a semicircle with the whole lau. On arriving at a suitable place for laying the net, the head fisherman takes holdof the kuku and shoves it into the sand, or rock, which is the signal to stop pulling for a while.The shock of the kuku digging into the sand is felt all along the lines. All halt in their places. Thekuku is then pulled out, parting the kumu laus, each of which is attached to the mouth of the net. The net is carried, partly dragged,in the water by two men, who follow the middle of the lau as shown by the kuku. When the head fisherman signals to cease pulling awhile, the net is spread out inposition and the kumu laus are attached to it on either side of the mouth. At a given signal the leaders ofthe laus come together; the lomi laus, those who press the leaves down, then work forward so that in a short while thetwo sides form the fence to a pathway leading straight to the mouth of the net. Whenthe two leaders come together they press the leaves towards the net. This is usuallydone by one of them grabbing the two ropes which form the fence above referred toand bringing them together, thus driving the fish towards the net. This is the crucialmoment and has to be done quickly so as to give the fish no time to come back afterstriking the net. Care must also be taken that the laus do not form “pockets” along their lengths lest the fish circle round in them anddive under them. The head fisherman meanwhile watches the mouth of the net and whenno more fish appear the net is raised. In the daytime this method of fishing is calledlau ohua. Ohua, puaula, hinalea, weke, pua oio, kumu, moano and other fish which abound in moss-covered shoals are gathered. In the nighttimethis same kind of fishing is called lauahi. Larger fish are caught such as kumu, puaula, moano, weke, nenue, uku, lobsters and eels. Daytime fishing of the above on a large scale often going beyondthe reef into the deep sea is called lau lele. The method of fishing is the same but it is more laborious. [↑]

[50] Properly the word pula applies to the lau portion adjoining the net collecting the driven fish; the clusters of hala and akia at regular spaces on the ropes are termed the lau as in the lau net already described. [↑]

[51] Hala (Pandanus odoratissimus). [↑]

[52] Akia (Wikstroemia), of which there are several varieties. [↑]

[53] The younger and elder canoes likely indicate relative size for the division of thecatch. These terms are not known to present-day fishermen. [↑]

[54] As a rule the canoe owner received one-third of the catch, the helpers (paddlers andfishermen) took two thirds. Fish are counted by fours, termed a kauna. This comes from the custom of seizing two fish at a time in each hand at their dischargingor handling, each throw of the hands being a kauna. The division of net hauls in fishing was of necessity done on reaching shore, whileline-fishing permitted this to be done at sea, if desired, as the fish were caught. [↑]

[55] Kahala, amber-fish (Seriola purpurascens). [↑]

[56] This gives a depth of twelve hundred feet. [↑]

[57] This method of fishing for uhu is not often practised now, for it is hard to obtain the original for a decoy. Themore common method is by spearing. [↑]

[58] Maomao, unclassified, is a yellowish fish of medium size, with red and black spots. [↑]

[59] Kala surgeon-fish (Acanthurus unicornis). [↑]

[60] Ahi, albacore (Germo germo). [↑]

[61] Holahola is the stupefying of fish by the use of the poisonous shrub ahuhu (Cracca purpurea) applied to the caves or cavities along the reefs or rocky coasts, the habitat ofaholehole, hinalea, kumu, manini, puaula and weke, the varieties caught by this method. [↑]

[62] Iao, not classified; better known as iiao, similar to the nehu, but with decided scales which the latter has not. [↑]

[63] Nehu, anchovy (Anchovia purpurea). [↑]

[64] Aku, bonito, caught with rod and fly. The bait is the iiao which is cast into the sea, preferably alive. The aku follows the bait, which is cast from the rear end of the canoe. The rod and fly meanwhileare cast and the fly is taken by the fish. This was the fish for which the old-timepearl hooks were used. [↑]

[65] Ulua, cavalia (Carangus latus). [↑]

[66] Welea, lizard-fish (Trachinocephalus myops). [↑]

[67] Moano, goat-fish (Priacanthus cruentatus) (Pseudupeneus multifasciatus). [↑]

[68] Aweoweo, catalufa (Priacanthus cruentatus). [↑]

[69] Awa, milk-fish (Chanos chanos). The awa referred to here is the awa kalamoho, a large fish of the color and meat of the anae (sea mullet), only it is much larger in size, some being as long as six feet, andeasily ten inches thick at the largest part. It is shaped very much like the salmon.The awa is a hard fighter. [↑]

[70] Akilolo (Gomphosus, Thalassoma). [↑]

[71] Ohua palemo net. As now practiced, ohua fishing—lau ohua, as it is called—is lau fishing in shoal water in the daytime. [↑]

[72] Various “don’ts” in connection with fishing:

Don’t say “E hele ana wau i ka laiwaia;” (I am going fishing). Say instead, “E hele ana wau i ka nahelehele;” (I am going to the woods). The fish have ears and they hear; and when you say youare going fishing they hear and run away, so that you would come back empty handed.

Don’t hold your hands behind your back. To do so is an indication of weariness andfish, being very considerate, do not care to burden you further, so they keep outof your reach.

Don’t carry on a conversation on the way to, or on the fishing grounds; fish wouldhear and would disappear.

Don’t walk on the beach immediately abreast of where the net is intended to be cast.The noise of your feet on the pebbles or sand warns the fish off.

Don’t ask idle questions of canoe-men getting ready to go out fishing. They considerit an omen of bad luck.

Don’t indulge in dirty language or in smutty tales before going fishing. Even thefish are averse to dirt.

Don’t walk on a net when it is spread out; don’t step over a net when it is bundled.Take time to walk around it. It is the house for the fish when it is cast in the sea,and the fish prefer it clean.

Don’t “aia” the fish (“there it is”), when you see it entering the net; fish are timid and donot care to be noticed; and when you do, they turn right around and rush out again.

Don’t go fishing if your mouth is wrong (i.e., if you have made a vow which you havenot fulfilled); you will only cause weariness to your companions, for you will allcome back empty-handed. Fish abhor a gasbag and keep away from him. [↑]

Relating to Amusements.

E Pili ana i na mea Paani.

CHAPTER I.

OF THE KILU.

MOKUNA I.

NO KE KILU.

A long shed is built with poles standing in rows in the manner of a stockade. It issix yards and over in width, and forty yards in length thatched with cane leaves andpili grass on the outside. The body of the kilu is a regular water-gourd and cut about the middle [lengthwise] of the gourd. It isworked to a good finish and spotted on the outside like a Niihau calabash. The lampto illuminate the night is made of uki[1] and uwiuwi,[2] certain plants which grow on Hawaii and in other parts of this group.

He papai loihi ia i kukulu lalani ia me na laau, e like me ka pa ke ano. Eono iwileike laula a oi aku, a he kanaha iwilei ka loa, a he la-ko a me ke pili mai o waho.O ke kino o ke kilu, he nukunuku huewai maoli, ua oki ia ma waena o ke kino o ka ipu.Ua hana ia a maikai, a pawehe o waho, e like me ko Niihau ipu. Ke kukui e malamalamaai o ka po, he uki a me ke uwiuwi, he mau laau ulu no ia ma Hawaii a ma na wahi eae no o keia mau Mokupuni.

The time for the performance of the kilu is from the evening until cock-crow. At sunriseit has ceased. Many people attend during its performance, coming from all around,men, women, children, old women and old men. They dress up nicely and then go to thekilu.

A o ka manawa e kilu ai, o ke ahiahi a hiki i ke kani ana a ka moa, a puka ka la,alaila, pau. He nui loa na kanaka e hele i ka wa e kilu ai, ko kela wahi, ko keiawahi, na kane, na wahine, na keiki, na luahine, na elemakule. Kahiko a maikai, alaila,hele i ke kilu.

Here is the method [of the performance]. Two poles are placed on each side, leavinga vacant space between them, not to be occupied by the people. The poles are of ulei[3] wood, the tops of which are decorated with chicken feathers. The winning of one sideover the other is when the kilu strikes the pole. One strike counts five. Upon reaching forty the game is won. Whenone is beaten he must dance; that is the penalty.

Penei e kilu ai. Elua pahu i kukulu ia ma kela aoao a ma keia aoao, a waiho wale owaena o na pahu, aohe e noho ia e ke kanaka. O ka pahu, he ulei ia laau, ua haku iao luna i ka hulu moa a paa. O ka eo ana o kekahi aoao i kekahi aoao, aia a pa ke kilui ka pahu. Hookahi pa ana. Elima ia helu ana. Pela a hiki i ke kanaha, alaila eo.“A ina e eo kekahi, alaila hula,” oia ka uku.

Of the chanting. During the progress of the game the kilu player chants as follows:

No ke oli ana. I loko o ka wa e kilu ai, alaila, oli aku ka mea e kilu ana. Peneie oli ai:

Unaffable is the lover of the woods,

The eyes looking crossly at the moani.[4]

And seeing the flowers, smiles appear;

They are leaning towards moeawakea.[5]

Methinks that Malio[6] is forgotten,

Charmed with the wreath flowers of Hao.[7]

Puna is the repository of the winds,

Long guarded over by the Puulena,[8]

For a beloved one.

Greeting.

Hoinainau mea ipo ka nahele,

Hookokoe ana ka maka i ka moani

I ka ike i na pua hoomahie luna,

Ua hihina wale i moeawakea,

Kai no ua poina ia Malio,

Aia ka ia pualei o Hao e!

I Puna no ka waiho ana a ka makani,

Ka-ele no ka malama ana a ka Puulena

I kahi mea hoalohaloha e!

Aloha—e!

Then he throws the gourd, and if the shot misses and does not touch the pole, thescorer remarks:

Alaila, kiola i ke kilu, a i na e hala ke kilu ana, aole e pa i ka pahu, alaila panemai ka helu ai:

Missed, missed by a wide margin;

Kapakapaka,[9] that is not the pole.

[[194]]

Hala i hala loa,

Kapakapaka, aole ia o ka pahu.

[[195]]

In case, however, the gourd strikes the pole the scorer recites:

A ina hoi e pa ke kilu i ka pahu, alaila, heluhelu waha aku ka helu ai:

Hene uha,[10]

The edge remains,

The edge remains;

The day is tumultuous,

The day closes sadly.

We have five down though.

Hene uha,

Koe ke kae,

Koe ke kae—

Kuehu ka la

Komo inoino ka la,

Alima kaua i lalo la!

After this boasting language by the scorer, he calls to the scorer of the other side,“Take.” The other scorer responds: “Take,” (so and so—naming the person) “is coming.” If the gourd falls short without touching the pole, the exclamation wouldbe: “Being afraid of the spirits he excreted suddenly.”[11] If the kilu touches the pole the thrower says: “Bring me back my companion, thou desired coconutof Waima.”[12] That is the gourd that frequently hits the pole until victorious. The scorer thensays: “There is one more inning and your fruit will be red in the sun.”

A pau keia olelo kaena a ka helu ai, alaila, kahea hou aku i ka helu ai o kekahi aoao.“E lawe!” A pane mai kela helu ai. “E lawe!” “Eia mai o mea ke hele aku la.” A i hauleke kilu i waena me ka pa ole i ka pahu, penei e pane ai, “Ua makau i ke akua ua kiokoke.” A ina e pa ke kilu i ka pahu, alaila, olelo aku: “Hoihoi ia mai ko’u hoa eke ake niu o Waima.” Oia ke kilu pa mau i ka pahu, a hiki i ka eo ana, alaila, paneaku ka helu ai. “Hookahi ai i koe, ulaula ko hua i ka la.”

OF THE UME.

NO KA UME.

The ume. It is an attraction of a man and of a woman. Here is a description of it. A longpiece of wood, four yards long, is adorned with chicken feathers. The wood is calledhau. The ume is performed after the cessation of the kilu, because the people are still gathered at the time, no one going away. A differentofficer is in charge. The man who performs the ume is one who has an agreeable voice for chanting. He takes hold of the piece of woodand goes through the assembly, searching for a comely woman and a comely man. Whenhe has found these in his search, he chants:

Ka Ume. He mea hoopili kane a hoopili wahine. Eia ke ano o ia mea, he laau loihi,ua haku ia i ka hulu moa, eha iwilei ka loa. A he hau ka inoa o ka laau. O ka wa ehana ai o ka ume, oia ka wa e pau ai o ke kilu ana, no ka mea, e mau ana ka paa anao na kanaka ia wa, aole e hoi kekahi mea, he luna okoa ia. O ke kanaka nana e ume,he kanaka lea ia i ke oli, a nana e hopu ka laau a hele i loko o ka aha kanaka e hulii ka wahine maikai a me ke kanaka maikai.

A loaa keia mau mea i kona nana ana, alaila, oli aku:

Red is Kalaeloa[13] with the dust stirred by the wind,

Which concentrated at Apuakalamaula.[14]

At sight thereof I thought it [was] Kulelua.[15]

Kaiolohia[16] beckons that we two return.

My companions wept at Kaana,

Nearly enamored of the plains of Niniwai.

They were my companions at the still haunts of the birds.

The harboring bird of the laukona companions

Seeing the rod[17] the sleep objects,

Mistaking me for a strange man.

It is I, from top to bottom.[18]

Ula Kalaeloa i ka lepo a ka makani,

Hoonuanua i Apuakalamaula,

Ike aku manao ia’u Kulelua,

Hea mai Kaiolohia, e hoi maua.

Uwe aku o’u hoa i Kaana,

Ane aloha ke kula o Niniwai,

O’u hoa ia i ka lai a ka manu e!

Manuawa wale i ka hoa laukona a!

Ike ke laau aua ia e ka moe,

E kuhi ana ia’u he kanaka e!

Owau okoa no mai luna a lalo e!

After chanting, the pole is brought in contact with the man and the woman. Subsequentlythe man and the woman rise and go to a sleeping place. They remain from evening todaylight. In this entertainment a husband, or a wife, is lost to another. If theylove [each other] they join together. In these days it would be marriage. In this[[196]]the husband is not offended with his wife, neither the wife with her husband. It ismerely a matter of enjoyment at the time. Thus this man keeps on his work of ume upon all the persons inside, both men and women.

A pau ke oli ana, alaila, hoopili ka laau i ke kane a me ka wahine. Mahope o laila,ku ke kane a me ka wahine, hele i kahi e moe ai. Mai ke ahiahi a ao ka manawa e moeai. Iloko o keia lealea e lilo ai ke kane a me ka wahine ia hai. A ina e aloha, alaila,“hoao.” I keia wa e mare ia. Me keia mea, aole e huhu ke kane i kana wahine, a pela[[197]]ka wahine i ke kane. He mea lealea wale iho la no ia, ia wa. Pela no keia kanaka eume ai i na mea a pau o loko, i na kane i na wahine.

This is not done, however, to those of homely faces in appearance; only to the good-lookingis the ume treated, and to them chants are made:

Aole nae i ka poe helehelena ino o ke kino, ke nana aku, i ka poe maikai no e umeai, a ia lakou no e oli ai:

Proudly passes the sun by Lehua,

While the confusion of the gods became calm.

The Unulau[19] of Halalii rises,

The Koolau[20] carries away a companion,

The agile hies down to Lehua,

The friends are separated by the wind from below;

Their affections, internally hidden,

[Are] exposed by the outpouring tears,

Discerned through weeping.

Such is a child companion.

Kalaihi, kaha ka la ma Lehua,

Lulana iho la ka pihe a ke ’kua,

E a mai ka unulau o Halalii,

Lawe ke Koolau i ka hoa la lilo,

Hao ka mikioi i kai o Lehua,

Paiaia na hoa makani mai lalo e!

Hoonalonalo i ke aloha pee maloko,

Hai ka waimaka hanini i waho,

I ikea aku no i ka uwe ana mai,

Pela wale no ka hoa kamalii e!

After this chanting these two retire together.

Pau keia oli ana, hele keia mau mea moe.

It is misty above through the clouds, windy is the gap;

Vibrating is the lehua, the blossom of the tree;

Cleaving the ohia [tree] ripe with age;

Black are the rocks; bitten by the deity,[21]

Scratched by the central matron[22] of Puna,

Consuming the hala, the lehua of Kaunu.

She unreasonably hates my name.

And assigns the resting place here.

Why should she not be burdened?

Release the man to enter the rest.

Pohina luna i ke ao, makani ka lua,

Naue ka lehua ka pua o ka laau,

Hooa i ka ohia o oo kuauli,

Uli ke a i nahua e ke Akua,

Manuheu i ka wahine waena o Puna,

Pau ae la ka hala, ka lehua o Kaunu e!

Kauna wale mai no ia i ko’u inoa,

Hooili mai ana ka ia i ka moe maanei,

E aha ia no la ia e hoouka ia—a!

Kuua iho ke kanaka i komo i ka moe a!

After this chanting then followed some more.

Pau keia oli ana, alaila, oli hou:

Aflamed is Puna by the goddess,

Undeveloped is the ohia of Moeawakea.

Looking from the heights of Halaaniani,

The black rocks, like waves, are glistening.

Sparkling is the sun of Kukalaula,

When the wide forest of Maukele is traveled over.

Love was immuned, nearly caught by the rest;

It had almost arrived

When this one passed away.

Love passes accompanied by intense regret.

Moa unouno o Puna i ke ’kua wahine,

Makali ka ohia o Moeawakea,

Ke nana mai i luna o Halaaniani,

Lohi mai ka papa ale ka pahoehoe,

Apiapi ka la o Kukalaula,

Ke hele i ka nahele loa o Maukele e!

Pakele ke aloha mai loaa i ka moe,

Aohe wa ua hiki mai hoi e!

O ka hala ana aku nei no keia e!

Hala ke aloha naue me ka anoai e!

Thus the chanting is continued until daylight, when all go to their respective places.

Pela no e oli ai a ao ka po, alaila, pau, hoi kela mea keia mea i kona wahi.

THE GAME OF PUHENEHENE.

KA PUU PUHENEHENE.

When the kilu and ume [games] are set aside and the kilu shed cleared, then the game of puhenehene[23] is played. Here is an explanation of it: Ten men and [[198]]ten women [are chosen], ten on one side and ten on the other; they must, however,be alternately men and women, until ten are chosen, and the same on the other side.They sit in two rows of ten each. One covering cloth is provided for ten, and thesame for the other side. Then the eyes and bodies are covered with the cloth. In thattime the one who held the stone hides it on the person of one of the ten. When thestone is concealed the faces are exposed above the covering, then the other side searches.This is continued until the game is won.

Ina e waiho ke kilu a me ka ume, a kaawale ka papai kilu, alaila, puu puhenehene Peneike ano o ia. He umi kane, he umi wahine. He umi o kekahi aoao a me kekahi [[199]]aoao, he kane nae, a he wahine, a pela a pau he umi, a pela kekahi aoao. O ka nohoana, elua laina, he umi ma ka laina hookahi. Hookahi kapa o na mea he umi, pela kekahiaoao. Alaila, uhi ka maka me ke kino i ke kapa. Ia wa, huna ka mea ia ia ka pohaku,i loko [o kekahi] o na kino he umi, e huna ai. A nalo ka pohaku, alaila, hoike maina maka maluna o ke kapa i uhi ia, alaila, imi kekahi aoao, pela e hana ai a hikii ka eo ana.

THE SLED.

KA HEEHOLUA.

This is a long piece of hewn board. The large boards are six yards long, and the smallerones are, some four and some three yards. Two long boards are laid on edge. Holesare made on the sides in the manner as those of a ladder with small sticks between.The width from one board to the other is nine inches. The heads of the boards areturned up like a plow, rubbed over with kukui till they shine and glide easily. The time for sledding is mid-day and afternoon,and the place for sledding is [down] a small steep hill, like the south side of Punchbowl,looking towards Waikiki, and dug up in ridge ways.

He papa ia i kalai ia a loihi. Eono iwilei ka loa o ka papa nui. O ka papa liiliiiho, eha iwilei kekahi, a ekolu iwilei kekahi. Elua papa loihi, ua kukulu aoao ia.Ma ka aoao ka puka e hou ai e like me ke alapii ke ano, he laau liilii mawaena. Oke akea mai kekahi papa a kekahi papa, eiwa iniha ke akea. Ua hoopii ia mai o muao na papa, e like me ka oo palau, ua hamo ia a hinuhinu i ke kukui, a pahee wale no.O ka wa e holo ai o ke awakea a me ka aui la ana, o kahi e holo ai, he puu, he wahipalipali e like me ka huli hema o Puowaina, e nana ana ia Waikiki. Ua kohi ia a awaawaa.

The length of a track is one and one half miles; some two miles. The dirt is laiddown nicely and the track spread over with grass. When sliding down the track, ifa man, he has to fasten up his girdle securely, run back about five fathoms distant,and then run forward and lie down on the sled, sliding down, with his head to the front and eyes looking sharply. If he is not watchful,or his foot touches the ground, he would be thrown off the track, bruising his bodywith rocks or other things. If a woman is to slide down, she securely ties the loin-clotharound her waist, leaving the body bare, without clothing.

O ka loa o kekahi “holua”, hookahi mile me ka hapa, elua mile kekahi. Ua hoonoho iaka lepo a maikai, haliilii ia i ka mauu a paa ka holua. I ka wa e holo ai i luna oka “holua,” ina he kane, hume ka malo a paa, alaila holoholo elima paha anana ke kaawale.Ia wa, holo mai a moe i luna o ka “holua”, alaila, holo, imua ke poo me na maka enana pono ai. Ina e hala ka nana ana, a pa paha ka wawae i lalo, alaila, hu i kula,eha ke kino i ka pohaku a me na mea e ae. Ina he wahine ka mea holo, kakua i ka paua paa ma ke kikala, waiho wale no ke kino aohe kapa.

THE RUNNER.

KE KUKINI.

He is a man swift in running, like a horse. Here is an example: Two men run at thesame time, and if one beats the other, and this same man continues on and defeatsa second man, then he is acknowledged to be a runner. This is what he does: he runssteadily all day until the middle of the night and continues thus until the legs arestretched and supple, then he wagers.

He kanaka mama ia i ka holo me he lio la. Eia ke ano, elua kanaka e holo i ka wa hookahi,a ina e puka mamua o kekahi kanaka, a pela aku a hiki i ka elua o kanaka, e eo i keiakanaka hookahi, alaila, lawe ia ia i kukini. Penei e hana ai: E holo mau ia i ka laa po, a hiki i ke kau o ke aumoe o ka po pela no e hana mau ai a lele ka ulu o kawawae, a mama, alaila pili.

Two runners then race. Properties on both sides are wagered [to] run without ceasing;the priests perform their auguries, with pigs, chickens and red fish. The winninggoal is arranged beforehand (as for instance), from the harbor of Kou to the hillof Leahi in distance, that being the winning post. That is where the runners race,with four attendants, two on each side, who are called puhi.

Ia wa, heihei na kukini elua. Pili na waiwai o na aoao elua, holo me ka hoomaha ole,hoomanamana na kahuna, he puaa, he moa, he ia ula. Pela e hana ai, ua kukulu ia kapahu eo mamua, o ka hoohalike ana mai ke awa o Kou a ka puu o Leahi ke akea, i lailaka pahu eo. O kahi ia e holo ai na kukini me na ukali eha, elua kanaka o kekahi aoao,elua o kekahi aoao; ua kapa ia he puhi.

When near the winning post, about fifty fathoms between it and the runners, that placeis restricted to the runners only, they racing till they reach the winning post. Ifone grasps the bottom of the stake and the other the top, then it is even, and norace. But if the stake is reached by one and not by the other, it is won; then thecrowd roars, properties go to one side, some being left destitute. A runner is saidto be swifter than a horse [and] can circle Oahu in one day.[[200]]

A kokoke i ka pahu eo, he kanalima anana ka loa ma waena o na kukini a me ka pahueo, alaila, kapu ia wahi, o na kukini wale no ke holo aku a hopu i ka pahu eo. Inae hopu kekahi i ke kumu o ka pahu, a o kekahi hoi ma luna o ka pahu, alaila paiwale,aohe eo. Aka, ina e lilo ka pahu i kekahi, a loaa ole i kekahi, alaila, eo, uwa kapihe, pau ka waiwai i kekahi aoao, nele kekahi poe. Ua olelo ia ke kukini, he mamai oi mamua o ka lio. E puni Oahu i ka la hookahi.[[201]]

PAHEE.

KA PAHEE.

A piece of wood is made out of koaie, ulei, o’a, mamane, kauila, or uhiuhi. Some spears are a fathom and a half long, some four and one-half feet (hailima),[24] some a yard, and so on. The tracks where the game is played are roughly formed, somebeing forty fathoms long, others two times forty fathoms. For a very powerful mana track five times forty fathoms long is necessary. Ten counts are required to win.Goods are all lost. The betting sometimes is continued until the girdle at the waistis lost also, and the loser stands stark naked; then the game ceases.

He laau i kalai ia, eia na inoa. He koaie, he ulei, he o’a, he mamane, he kauwila,he uhiuhi. Hookahi anana ka loa o kekahi ihe a me ka hapa. He hailima kekahi, a heiwilei kekahi, a pela aku. O ke kahua e pahee ai, he kahua i hana awaawaa ia, he kaauanana ka loa o kekahi kahua, elua kaau anana ka loa o kekahi. O ke kanaka ikaika loai ka pahee, elima kaau anana ka loa o ke kahua. He umi ai e pahee ai, alaila, eo kekahi.Pau ka waiwai i ka lilo. Pela no e pili ai a lilo kahi malo i ka hope, a o mua kahimai i ka lima, alaila oki.

OLOHU.

KA OLOHU.

A yellow stone, square-hewn, rounded like a shot, but without corners on the edges.A course two times forty fathoms is required to play olohu.[25] The best course, however, is the one at Kohala, Hawaii, called Hinakahua. That isthe most noted course to this day.

He pohaku melemele i kalai poepoe huina ha ia, me he poka la ke ano, aka, aole onahuina ma na kae. Elua kaau anana ka loa o ke kahua o olohu ai. O ke kahua oi nae,aia ma Kohala i Hawaii, o “Hinakahua”. Oia ke kahua kaulana a hiki i keia la.

SWINGING.

KA LELE KOWALI.

A rope eight fathoms long, sometimes ten fathoms and over, is fastened to a coconuttree. It makes a long high swing.[26] At the time of swinging, the person swinging, either man or woman, is decently apparelled.Two persons pull the swing. When the swing has oscillated high the rider chants tomake the swinging more enjoyable. The owner of the swing has stipulated that a chantmust be sung during the swinging. This is the manner of chanting:

He kaula loihi ewalu anana ka loa, a he umi a keu kekahi, he niu kahi e paa ai, loihia kiekie loa ka lele ana. I ka wa e lele ai, kahiko a maikai, ina he kane a he wahine;elua mea nana e ka ke kowali. A lele ke kowali, alaila, oli ka waha, oia ka mea elealea ai ka lele kowali. A ua hoohiki hoi ka mea nona ke kowali, aia a oli, alaila,lele. Penei e oli ai:

At Kaula, the border of Koolau;

Separated is the Koolau, separated is precipitous Hilo,

The Hoolua and the Moae arise,

The Moae which plows the sea and makes it billowy.

The sea is billowy and boisterous by the wind,

The billows are tempestuous, the waves being active,

Majestically stands the sun reflected through the sea-spray;

The sea-spray which mounts the cliffs of Okalakala,

The ends of the tempest.

The food of life is saved by the wind,

The uhu of Hanalailai is caught in the calm.

The tree-belted cliffs of Kealakehe kowea

Are frowned upon by the breeze,

In time breaking the crest thereof.

A Kaula i ka palena o ke Koolau,

Pale ke Koolau, pale ka Hilo paliku,

Ku mai ka Hoolua me ka Moae,

Moae awaa i ke kai e palipali,

Palipali ke kai holeoleo i ka makani,

Ahu ke kupikipikio hana ka ale,

Ku kila ka la lea molale i ka ehukai,

Ehukai pii i ka pali o Okalakala,

Na mahamaha a ka ino,

Ola na hulu ai a ka makani,

Kaka ka Uhu o Hanalailai i ka malie,

Ka pali kui laau o Kealakehe kowea,

Keehi ia e ka makani,

Hai welau ka pali i manawa.

After this chanting the assembly is quiet, not a murmur being heard, then anotherchant is sung:[[202]]

A pau keia oli ana, malu ka aha, aohe pane leo, alaila, oli hou aku:[[203]]

Wounded is Waimea by the piercing wind

Which penetrates the path of the Kipuupuu.

The bud of the purple ohai is drooping;

Jealous and grieved is the flower of the koaie;

Pained is the woods of Waika;

O Love! Waika loves me as a lover;

Like unto a lover is the flower of Koolau;

It is the flower in the woods of Mahele.

The woods is a place for journeying

The wild pili grass has its abode in the forests,

Life is but a simple round at Kahua.

O Love! Love it was which came to me;

Whither has it vanished?

O Love! Farewell.

Hole Waimea i ka ihe a ka makani,

Komo i na ’la a ke Kipuupuu,

Holu ka maka o ka ohai Ouli,

Niniau eha ka pua o ke Koaie.

Eha i ke anu ka nahele o Waikae e!

E aloha e! aloha Waika ia’u me he ipo la,

Me he ipo la ka makalena o ke Koolau,

Ka pua i ka nahele o Malule ia,

He wahi hele no ka nahelehele,

Hihiu pili noho i ka nahelehele,

O ka noho wale iho no ia Kahua e!

E aloha e! o ke aloha kai hiki mai i o’u nei,

Mahea la ia i nalo iho nei e!

E aloha e! aloha.

After the swinging and the chanting everybody sits down to a feast, after which theyall disperse.

A pau ka lele ana a me ke oli, alaila, ahaaina na mea a pau loa, a mahope o laila,hookuu.

CHAPTER II.

BOXING.

MOKUNA II.

KA MOKOMOKO.